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"I wish to avenge myself against 
the One who rules above ..." 

"The idea of God is the key- 
note of a perverted civiliza- 
tion. It must be destroyed." 

He began life in a God-fearing 
family. It is documented that he was 
once a Christian. 

But a drastic change at some point 
in his life led Karl Marx to a deep 
personal rebellion against God and 
all Christian values. Eventually, he 
became a Satan worshipper who 
regularly participated in occult 
practices and habits. 

By examining Marx's poetry, plays, 
correspondence, and biographical 
accounts, Richard Wurmbrand builds 
a convincing case for Marx's undeni- 
ably Satanic preference. Marx's own 
statements expose him as a hater of 
God, and therefore, a hater of God's 
creatures — those who have suffered 
under Marxism and communism. 

Wurmbrand, who was imprisoned 
for 14 years in Europe for his outspo- 
ken views against communism, urges 
Christians not to be duped by Marx- 
ism's benevolent disguise as a mere 
political or economic theory. 

He reveals the true roots of Marxist 
thinking so that Christians will 
recognize the evil therein and stand 
against it. 

Karl Marx 

Having been a prisoner of the Com- 
munist government in Romania, the 
Rev. Richard Wurmbrand has thor- 
oughly researched this subject and 
seen its effects firsthand. 

He and his wife founded Jesus 
to the Communist World to help 
Christians who suffer at the hands 
of communism and Marxism. 

Wurmbrand has over a dozen 
books in print here and in Europe, 
among them; Tortured for Christ One 
Hundred Prison Meditations, Where 
Christ Still Suffers, and Answer to the 
Moscow Atheists. 

£j St 






Richard Wurmbrand 


Other Books by Richard Wurmbrand 

Tortured for Christ 

In Gods Underground 

Reaching Toward the Heights 

Victorious Faith 

The Underground Saints 

The Wurmbrand Letters 

If That Were Christ Would You Give Him Your Blanket? 

Sermons in Solitary Confinement 

If Prison Walls Could Speak 

Christ on the Jewish Road 

Answers to Moscow's Atheists 

100 Prison Meditations 

Where Christ Still Suffers 

Marx and Satan. Copyright © 1986 by Richard Wurmbrand. Pub- 
lished by Crossway Books, a division of Good News Publishers, 
Westchester, Illinois 60153. 

All rights reserved. No part of this publication may be reproduced, 
stored in a retrieval system or transmitted in any form by any 
means, electronic, mechanical, photocopy, recording, or other- 
wise, without the prior permission of the publisher, except as 
provided by USA copyright law. 

Sixth printing, 1990 

Printed in the United States of America 

Library of Congress Catalog Card Number 85-72921 

ISBN 0-89107-379-5 





Changed Loyalties 



Against All Gods 



Ruined Faith 



Too Late 



A Cruel Counterfeit 



A Spiritual Warfare 



Marx, Darwin, and Revolution 



Angels of Light 



Whom Will We Serve? 



Marx or Christ? 



Can Communism Be Christian? 





This work started as a small brochure containing only 
hints about possible connections between Marxism and 
the Satanist church. 

No one had ventured to write about this before. 
Therefore I was cautious, even timid. But in the course 
of time more and more evidence has accumulated in 
my files, evidence I hope will convince you of the spiri- 
tual danger part and parcel of communism. 

Marxism today governs over one third of mankind. 
If it could be shown that the originators and perpetra- 
tors of this movement were indeed behind-closed- 
doors devil-worshipers, consciously exploiting Satanic 
powers, would not such a startling realization require 

If some were to reject my thesis out of hand, it 
would not surprise me. Science and technology ad- 
vance at a rapid pace because we are always ready to 
scrap obsolescent machinery in favor of new conve- 
niences. It is quite different in affairs of sociology or 
religion. Ideas die hard, and a mindset, unlike a com- 
puter chip, is not easily altered or replaced. Even fresh 
evidence may fail to persuade. The doors of some 

viii / MARX & SATAN 

minds have rusty hinges. But I offer credible proofs to 
support my thesis, and I invite you to carefully consider 

The Communists have certainly taken note of this 
book, which has been translated into Russian, Chinese, 
Romanian, German, Slovak, and other languages, and 
has been smuggled into Iron Curtain countries in great 
quantities. For instance, the East Berlin journal Deut- 
sche Lebrerzeitung, under the heading "The Killer of 
Marx," denounced my book vehemently, calling it "the 
most broadly based, provocative, and heinous work 
written against Marx." 

Can Marx be so easily destroyed? Is this his Achil- 
les' heel? Would Marxism be discredited if men knew 
about his connection with Satanism? Do enough people 

Marxism is the great fact of modern life. Whatever 
your opinion of it, whether or not you believe in the 
existence of Satan, whatever importance you attach to 
the cult of Satan practiced in certain circles, I ask you 
to consider, weigh, and judge the documentation I pre- 
sent here. 

I trust it will help you orient yourself to the prob- 
lems with which Marxism confronts every inhabitant of 
the globe today. 

Richard Wurmbrand 



Marx's Christian Writings 

Today one third of the world is Marxist. Marxism in 
one form or another is embraced by many in capitalist 
countries, too. There are even Christians, and amaz- 
ingly, clergymen, some in high standing, who are sure 
that while Jesus might have had the right answers about 
how to get to heaven, Marx had the right answers 
about how to help the hungry, destitute, and oppressed 
here on earth. 

Marx, it is said, was deeply humane. He was domi- 
nated by one idea: how to help the exploited masses. 
What impoverishes them, he maintained, is capitalism. 
Once this rotten system is overthrown after a transi- 
tional period of dictatorship of the proletariat, a society 
will emerge in which everyone will work according to 
his abilities in factories and farms belonging to the 
collective, and will be rewarded according to his needs. 
There will be no state to rule over the individual, no 
wars, no revolution, only an everlasting, universal 

In order for the masses to achieve happiness, more 


is needed than the overthrow of capitalism. Marx 

The abolition of religion as the illusory happiness of man is a 
requisite for their real happiness. The call to abandon their 
illusions about their conditions is a call to abandon a condi- 
tion which requires illusions. The criticism of religion is, 
therefore, the criticism of this vale of tears of which religion 
is the halo. 1 

Allegedly, Marx was antireligious because religion 
obstructs the fulfillment of the Communist ideal, 
which he considered the only answer to the world's 

This is how Marxists explain their position, and 
sadly there are clergymen who explain it in the same 
way. Rev. Oestreicher of Britain said in a sermon: 

Communism, whatever its present varied forms of expres- 
sion, both good and bad, is in origin a movement for the 
emancipation of man from exploitation by his fellowman. 
Sociologically, the Church was and largely still is on the side 
of the world's exploiters. Karl Marx, whose theories only 
thinly veil a passion for justice and brotherhood that has its 
roots in the Hebrew prophets, loathed religion because it 
was used as an instrument to perpetuate a status quo in 
which children were slaves and worked to death in order to 
make others rich here in Britain. It was no cheap jibe a 
hundred years ago to say that religion was the opium of the 
masses. ... As members of the body of Christ we must 
come in simple penitence knowing that we owe a deep debt 
to every Communist. 2 

Marxism makes an impression on people's thinking 
because of its success, but success proves nothing. 
Witch doctors often succeed too. Success confirms er- 
ror as well as truth. Conversely, failure can be construc- 
tive, opening the way to deeper truth. So an analysis of 


some of Marx's works should be made without regard 
to their success. 

Who was Marx? In his early youth, Karl Marx pro- 
fessed to be and lived as a Christian. His first written 
work is called The Union of the Faithful with Christ. 
There we read these beautiful words: 

Through love of Christ we turn our hearts at the same time 
toward our brethren who are inwardly bound to us and for 
whom He gave Himself in sacrifice. 

Marx knew a way for men to become loving breth- 
ren toward one another — Christianity. 
He continues: 

Union with Christ could give an inner elevation, comfort in 
sorrow, calm trust, and a heart susceptible to human love, to 
everything noble and great, not for the sake of ambition and 
glory, but only for the sake of Christ. 3 

At approximately the same time Marx writes in his 
thesis Considerations of a Young Man on Choosing His 

Religion itself teaches us that the Ideal toward which all 
strive sacrificed Himself for humanity, and who shall dare 
contradict such claims? If we have chosen the position in 
which we can accomplish the most for Him, then we can 
never be crushed by burdens, because they are only sacri- 
fices made for the sake of all. 4 

Marx started out as a Christian believer. When he 
finished high school, the following was written on his 
graduation certificate under the heading "Religious 

His knowledge of the Christian faith and morals is fairly 
clear and well grounded. He knows also to some extent the 
history of the Christian church. 5 


However, in a thesis written at the same time he 
repeated six times the word "destroy," which not even 
one of his colleagues used in the exam. "Destroy" then 
became his nickname. It was natural for him to want to 
destroy because he spoke about mankind as "human 
trash" and said, "No man visits me and I like this, 
because present mankind may [an obscenity]. They are 
a bunch of rascals." 

Marx's First Anti-God Writings 

Shortly after Marx received this certificate, something 
mysterious happened in his life: he became profoundly 
and passionately antireligious. A new Marx began to 

He writes in a poem, "I wish to avenge myself 
against the One who rules above." 6 So he was con- 
vinced that there is One above who rules, but was 
quarreling with Him. Yet, the One above had done him 
no wrong. Marx belonged to a relatively well-to-do 
family. He had not faced hunger in his childhood. He 
was much better off than many fellow students. What 
produced such a terrible hatred for God? No personal 
motive is known. Was Karl Marx in this declaration 
only someone else's mouthpiece? We don't know. 

At an age when most young men have beautiful 
dreams of doing good to others and preparing a career 
for themselves, the young Marx wrote the following 
lines in his poem "Invocation of One in Despair": 

So a god has snatched from me my all, 
In the curse and rack of destiny. 
All his worlds are gone beyond recall. 
Nothing but revenge is left to me. 

I shall build my throne high overhead, 
Cold, tremendous shall its summit be. 


For its bulwark — superstitious dread. 
For its marshal — blackest agony. 

Who looks on it with a healthy eye, 
Shall turn back, deathly pale and dumb, 
Clutched by blind and chill mortality, 
May his happiness prepare its tomb. 7 

Marx dreamt about ruining the world created by God. 
He said in another poem: 

Then I will be able to walk triumphantly, 
Like a god, through the ruins of their kingdom. 
Every word of mine is fire and action. 
My breast is equal to that of the Creator. 8 

The words "I shall build my throne high overhead" 
and the confession that from the one sitting on this 
throne will emanate only dread and agony remind us of 
Lucifer's proud boast, "I will ascend into heaven, I will 
exalt my throne above the stars of God" (Isaiah 14:13). 

Perhaps it was no coincidence that Bakunin, who 
was for a time one of Marx's most intimate friends, 

One has to worship Marx in order to be loved by him. One 
has at least to fear him in order to be tolerated by him. Marx 
is extremely proud, up to dirt and madness. 9 

The Satanist Church and Oulanem 

Why did Marx wish such a throne? 

The answer is found in a little-known drama which 
he also composed during his student years. It is called 
Oulanem. To explain this title, a digression is needed. 

One of the rituals of the Satanist church is the black 
mass, which Satanist priests recite at midnight. Black 
candles are put in the candlesticks upside down. The 


priest is dressed in his ornate robes, but with the lining 
outside. He says all things prescribed in the prayer 
book, but reads from the end toward the beginning. 
The holy names of God, Jesus, and Mary are read 
inversely. A crucifix is fastened upside down or tram- 
pled upon. The body of a naked woman serves as an 
altar. A consecrated wafer stolen from a church is in- 
scribed with the name Satan and is used for a mock 
communion. During the black mass a Bible is burned. 
All those present promise to commit the seven deadly 
sins, as enumerated in Catholic catechisms, and never 
to do any good. An orgy follows. 

Devil worship is very old. The Bible has much to 
say about — and against — it. For example, the Jews, 
though entrusted by God with the true religion, some- 
times faltered in their faith and "sacrificed unto devils" 
(Deuteronomy 32:17). And King Jeroboam of Israel 
once ordained priests for devils (2 Chronicles 11:15). 

So from time immemorial men have believed in the 
existence of the Devil. Sin and wickedness are the hall- 
mark of his kingdom, disintegration and destruction its 
inevitable result. The great concentrations of evil design 
in times past as well as in modern communism and 
nazism would have been impossible without a guiding 
force, the Devil himself. He has been the mastermind, 
the secret agent, supplying the unifying energy in his 
grand scheme to control mankind. 

Characteristically, "Oulanem" is an inversion of a 
holy name. It is an anagram of Emmanuel, a Biblical 
name of Jesus which means in Hebrew "God with us." 
Such inversions of names are considered effective in 
black magic. 

We will be able to understand the drama Oulanem 
only in the light of a strange confession that Marx 


made in a poem called "The Player," later downplayed 
by both himself and his followers: 

The hellish vapors rise and fill the brain, 

Till I go mad and my heart is utterly changed. 

See this sword? 

The prince of darkness 

Sold it to me. 

For me he beats the time and gives the signs. 

Ever more boldly I play the dance of death. 10 

These lines take on special significance when we learn 
that in the rites of higher initiation in the Satanist cult 
an "enchanted" sword which ensures success is sold to 
the candidate. He pays for it by signing a covenant, 
with blood taken from his wrists, agreeing that his soul 
will belong to Satan after death. 

(To enable the reader to grasp the horrid intent of 
these poems, I should mention — though with natural 
revulsion — that "The Satanic Bible," after saying "the 
crucifix symbolizes pallid incompetence hanging on a 
tree," calls Satan "the ineffable Prince of Darkness who 
rules the earth." As opposed to "the lasting foulness of 
Bethlehem," "the cursed Nazarene," "the impotent 
king," "fugitive and mute god," "vile and abhorred pre- 
tender to the majesty of Satan," the Devil is called "the 
God of Light," with angels "cowering and trembling 
with fear and prostrating themselves before him" and 
"sending Christian minions staggering to their doom.") 

Now I quote from the drama Oulanem itself: 

And they are also Oulanem, Oulanem. 
The name rings forth like death, rings forth 
Until it dies away in a wretched crawl. 
Stop, I've got it now! It rises from my soul 
As clear as air, as strong as my bones. 11 


Yet I have power within my youthful arms 

To clench and crush you [i.e., personified humanity] 

with tempestuous force, 
While for us both the abyss yawns in darkness. 
You will sink down and I shall follow laughing, 
Whispering in your ears, "Descend, 

come with me, friend." 12 

The Bible, which Marx had studied in his high 
school years and which he knew quite well in his ma- 
ture years, says that the Devil will be bound by an angel 
and cast into the bottomless pit (abyssos in Greek; see 
Revelation 20:3). Marx desires to draw the whole of 
mankind into this pit reserved for the Devil and his 

Who speaks through Marx in this drama? Is it rea- 
sonable to expect a young student to entertain as his 
life's dream the vision of mankind entering into the 
abyss of darkness ("outer darkness" is a Biblical expres- 
sion for hell) and of himself laughing as he follows 
those he has led to unbelief? Nowhere in the world is 
this ideal cultivated except in the initiation rites of the 
Satanist church at its highest degrees. 

When, in the drama, the time comes for Oulanem's 
death, his words are: 

Ruined, ruined. My time has clean run out. 
The clock has stopped, the pygmy house has crumbled. 
Soon I shall embrace eternity to my breast, and soon 
I shall howl gigantic curses on mankind. 13 

Marx had loved the words of Mephistopheles in 
Faust: "Everything in existence is worth being de- 
stroyed." Everything, including the proletariat and the 
comrades. Marx quotes these words in The 18th Bru- 


maire. 1 * Stalin acted on them and destroyed even his 
own family. 

Satan is called in Faust the spirit that denies every- 
thing. This is precisely Marx's attitude. He writes about 
"pitiless criticism of all that exists"; "war against the 
situation in Germany"; "merciless criticism of all." He 
adds, "It is the first duty of the press to undermine the 
foundations of the existing political system." 15 Marx 
said about himself that he is "the most outstanding 
hater of the so-called positive." 16 

The Satanist sect is not materialistic. It believes in 
eternal life. Oulanem, the person through whom Marx 
speaks, does not question this. He asserts eternal life, 
but as a life of hate magnified to its extreme. 

It is worth noting that eternity for devils means 
torment. Note Jesus' reproach by demons: "Art thou 
come hither to torment us before the time?" (Matthew 

Marx is similarly obsessed: 

Ha! Eternity! She is our eternal grief, 
An indescribable and immeasurable Death, 
Vile artificiality conceived to scorn us, 
Ourselves being clockwork, blindly mechanical, 
Made to be the fool-calendars of Time and Space, 
Having no purpose save to happen, to be ruined, 
So that there shall be something to ruin. 17 

We begin now to understand what has happened to 
young Marx. He had had Christian convictions, but 
had not led a consistent life. His correspondence with 
his father testifies to his squandering great sums of 
money on pleasures and his constant quarreling with 
parental authority about this and other matters. Then 
he seems to have fallen in with the tenets of the highly 

18 / MARX <Sp SATAN 

secret Satanist church and received the rites of initi- 

Satan, who his worshipers see in their hallucinatory 
orgies, actually speaks through them. Thus Marx is 
only Satan's mouthpiece when he utters in his poem 
"Invocation of One in Despair" the words, "I wish to 
avenge myself against the One who rules above." 

Listen to the end of Oulanem: 

If there is a Something which devours, 
I'll leap within it, though I bring the 

world to ruins — 
The world which bulks between me 

and the abyss 
I will smash to pieces with my 

enduring curses. 

I'll throw my arms around its harsh reality, 
Embracing me, the world will dumbly 

pass away, 
And then sink down to utter nothingness, 
Perished, with no existence — that would be 

really living. 18 

Marx was probably inspired by the words of the 
Marquis de Sade: 

I abhor nature. I would like to split its planet, hinder its 
process, stop the circles of stars, overthrow the globes that 
float in space, destroy what serves nature, protect what 
harms it — in a word, I wish to insult it in my works. . . . 
Perhaps we will be able to attack the sun, deprive the uni- 
verse of it, or use it to set the world on fire. These would be 
real crimes. 

De Sade and Marx propagate the same ideas! 

Honest men, as well as men inspired by God, often 
seek to serve their fellowmen by writing books to in- 


crease their store of knowledge, improve their morality, 
stimulate religious sentiments, or at least provide relax- 
ation and amusement. The Devil is the only being who 
consciously purveys only evil to humankind, and he 
does this through his elect servants. 

As far as I know, Marx is the only renowned author 
who has ever called his own writings "shit," "swinish 
books." 19 He consciously, deliberately gives his readers 
filth. No wonder, then, that some of his disciples, Com- 
munists in Romania and Mozambique, have forced 
prisoners to eat their own excrement and drink their 
own urine. 20 

In Oulanem Marx does what the Devil does: he 
consigns the entire human race to damnation. 

Oulanem is probably the only drama in the world in 
which all the characters are aware of their own corrup- 
tion, and flaunt it and celebrate it with conviction. In 
this drama there is no black and white. There exist no 
Claudius and Ophelia, Iago and Desdemona. Here all 
are servants of darkness, all reveal aspects of Mephis- 
topheles. All are Satanic, corrupt, doomed. 



Satan in Marx's Family 

When he wrote the works quoted in the last chapter, 
Marx, a premature genius, was only eighteen. His life's 
program had thus already been established. He had no 
vision of serving mankind, the proletariat, or socialism. 
He merely wished to bring the world to ruin, to build 
for himself a throne whose bulwark would be human 

At that point, correspondence between Karl Marx 
and his father included some especially cryptic pas- 
sages. The son writes, 

A curtain had fallen. My holy of holies was rent asunder and 
new gods had to be installed. 1 

These words were written on November 10, 1837 by a 
young man who had professed Christianity until then. 
He had earlier declared that Christ was in his heart. 
Now this is no longer so. Who are the new gods in- 
stalled in Christ's place? 
The father replies, 


I refrained from insisting on an explanation about a very 
mysterious matter although it seemed highly dubious. 2 

What was this mysterious matter? No biographer of 
Marx has explained these strange sentences. 

On March 2, 1837, Marx's father writes to his son: 

Your advancement, the dear hope of seeing your name some- 
day of great repute, and your earthly well-being are not the 
only desires of my heart. These are illusions I had had a long 
time, but I can assure you that their fulfillment would not 
have made me happy. Only if your heart remains pure and 
beats humanly and if no demon is able to alienate your heart 
from better feelings, only then will I be happy. 3 

What made a father suddenly express the fear of 
demonic influence upon a young son who until then 
had been a confessed Christian? Was it the poems he 
received as a present from his son for his fifty-fifth 

The following quotation is taken from Marx's poem 
"On Hegel": 

Words I teach all mixed up into a 

devilish muddle. 
Thus, anyone may think just what he 

chooses to think. 4 

Here also are words from another epigram on Hegel: 

Because I discovered the highest, 

And because I found the deepest through 

I am great like a God; 
I clothe myself in darkness like Him. 5 


In his poem "The Pale Maiden," he writes: 

Thus heaven I've forfeited, 
I know it full well. 
My soul, once true to God, 
Is chosen for hell. 6 

No commentary is needed. 

Marx had started out with artistic ambitions. His 
poems and drama are important in revealing the state 
of his heart; but having no literary value, they received 
no recognition. Lack of success in drama gave us a 
Goebbels, the propaganda minister of the Nazis; in 
philosophy a Rosenberg, the purveyor of German rac- 
ism; in painting and architecture a Hitler. 

Hitler was a poet too. It can be assumed that he 
never read Marx's poetry, but the resemblance is strik- 
ing. In his poems Hitler mentions the same Satanist 

On rough nights, I go sometimes 

To the oak of Wotan in the still garden, 

To make a pact with dark forces. 

The moonlight makes runes appear. 

Those that were sunbathed during the day 

Become small before the magic formula. 7 

"Wotan" is the chief god of German heathen myth- 
ology. "Runes" were symbols used for writing in olden 

Hitler soon abandoned a poetic career, and so did 
Marx, who exchanged it for a revolutionary career in 
the name of Satan against a society which had not 
appreciated his poems. This is conceivably one of the 


motives for his total rebellion. Being despised as a Jew 
was perhaps another. 

Two years after his father's expressed concern, in 
1839, the young Marx wrote The Difference Between 
Democritus* and Epicurus' Philosophy of Nature, in 
the preface to which he aligns himself with the declara- 
tion of Aeschylus, "I harbor hatred against all gods." 8 
This he qualifies by stating that he is against all gods on 
earth and in heaven that do not recognize human self- 
consciousness as the supreme godhead. 

Marx was an avowed enemy of all gods, a man who 
had bought his sword from the prince of darkness at 
the price of his soul. He had declared it his aim to draw 
all mankind into the abyss and to follow them laughing. 

Could Marx really have bought his sword from 

His daughter Eleanor says that Marx told her and 
her sisters many stories when they were children. The 
one she liked most was about a certain Hans Rockle. 

The telling of the story lasted months and months, because 
it was a long, long story and never finished. Hans Rockle 
was a witch ... who had a shop with toys and many 
debts. . . . Though he was a witch, he was always in finan- 
cial need. Therefore he had to sell against his will all his 
beautiful things, piece after piece, to the Devil. . . . Some of 
these adventures were horrifying and made your hair stand 
on end. 9 

Is it normal for a father to tell his little children 
horrifying stories about selling one's dearest treasures 
to the Devil? Robert Payne in his book Marx 10 also 
recounts this incident in great detail, as told by Elea- 
nor — how unhappy Rockle, the magician, sold the toys 

24 / MARX & SATAN 

with reluctance, holding on to them until the last mo- 
ment. But since he had made a pact with the Devil, 
there was no escaping it. 

Marx's biographer continues, 

There can be very little doubt that those interminable stories 
were autobiographical. He had the Devils view of the world, 
and the Devils malignity. Sometimes he seemed to know that 
he was accomplishing works of evil. 11 

When Marx had finished Oulanem and other early 
poems in which he wrote about having a pact with the 
Devil, he had no thought of socialism. He even fought 
against it. He was editor of a German magazine, the 
Rheinische Zeitung, which "does not concede even 
theoretical validity to Communist ideas in their present 
form, let alone desire their practical realization, which it 
anyway finds impossible. . . . Attempts by masses to 
carry out Communist ideas can be answered by a can- 
non as soon as they have become dangerous. . . ." 12 

Marx Will Chase God from Heaven 

After reaching this stage in his thinking, Marx met 
Moses Hess, the man who played the most important 
role in his life, the man who led him to embrace the 
Socialist ideal. 

Hess calls him "Dr. Marx — my idol, who will give 
the last kick to medieval religion and politics." 13 To give 
a kick to religion was Marxs first aim, not socialism. 

Georg Jung, another friend of Marx at that time, 
writes even more clearly in 1841 that Marx will surely 
chase God from His heaven and will even sue Him. 
Marx calls Christianity one of the most immoral reli- 
gions. 14 No wonder, for Marx now believed that Chris- 


tians of ancient times had slaughtered men and eaten 
their flesh. 

These then were the expectations of those who 
initiated Marx into the depths of Satanism. There is no 
support for the view that Marx entertained lofty social 
ideals about helping mankind, saw religion as a hin- 
drance in fulfilling this ideal, and for this reason em- 
braced an antireligious attitude. On the contrary, Marx 
hated any notion of God or gods. He determined to be 
the man who would kick out God — all this before he 
had embraced socialism, which was only the bait to 
entice proletarians and intellectuals to embrace this 
devilish ideal. 

Eventually Marx claims not to even admit the exis- 
tence of a Creator. Incredibly, he maintained that man- 
kind shaped itself. He wrote, 

Seeing that for the Socialist man all of so-called world his- 
tory is nothing other than the creation of man through 
human work, than the development of nature for man, he 
has the incontestable proof of his being born from him- 
self. . . . The criticism of religion ends with the teaching that 
man is the supreme being for man. 

When no Creator is acknowledged, there is no one 
to give us commandments, or to whom we are ac- 
countable. Marx confirms this by stating, "Commu- 
nists preach absolutely no morals." When the Soviets in 
their early years adopted the slogan, "Let us drive out 
the capitalists from earth and God from heaven," they 
were merely fulfilling the legacy of Karl Marx. 

One of the peculiarities of black magic, as men- 
tioned earlier, is the inversion of names. Inversions in 
general so permeated Marx s whole manner of thinking 
that he used them throughout. He answered Proud- 


hon's book The Philosophy of Misery with another 
book entitled The Misery of Philosophy He also 
wrote, "We have to use instead of the weapon of criti- 
cism, the criticism of weapons." 15 

Here are further examples of Marx's use of inver- 
sion in his writing: 

Let us seek the enigma of the Jew not in his religion, but 
rather let us seek the enigma of his religion in the real Jew. 16 

Luther broke the faith in authority, because he restored the 
authority of faith. He changed the priests into laymen, be- 
cause he changed the laymen into priests. 17 

Marx used this technique in many places. He used 
what could be called typical Satanist style. 

Shifting gears somewhat, men usually wore beards 
in Marx's time, but not beards like his, and they did 
not have long hair. Marx's manner and appearance was 
characteristic of the disciples of Joanna Southcott, a 
cultist priestess of an occult sect who claimed to be in 
contact with the ghost Shiloh. 18 

It is strange that some sixty years after her death in 

the Chatham group of Southcottians were joined by a sol- 
dier, James White, who, after his period of service in India, 
returned and took the lead locally, developing further the 
doctrines of Joanna . . . with a communistic tinge. 19 

Marx did not often speak publicly about metaphys- 
ics, but we can gather his views from the men with 
whom he associated. One of his partners in the First 
International was Mikhail Bakunin, a Russian anar- 
chist, who wrote: 


The Evil One is the satanic revolt against divine authority, 
revolt in which we see the fecund germ of all human emanci- 
pations, the revolution. Socialists recognise each other by the 
words "In the name of the one to whom a great wrong has 
been done." 

Satan [is] the eternal rebel, the first freethinker and the 
emancipator of worlds. He makes man ashamed of his bes- 
tial ignorance and obedience; he emancipates him, stamps 
upon his brow the seal of liberty and humanity, in urging 
him to disobey and eat of the fruit of knowledge. 20 

Bakunin does more than praise Lucifer. He has a 
concrete program of revolution, but not one that would 
free the poor from exploitation. He writes: 

In this revolution we will have to awaken the Devil in the 
people, to stir up the basest passions. Our mission is to 
destroy, not to edify. The passion of destruction is a creative 
passion. 21 

Marx, along with Bakunin, formed the First Inter- 
national and endorsed this strange program. Marx and 
Engels said in The Communist Manifesto that the pro- 
letarian sees law, morality, and religion as "so many 
bourgeois prejudices, behind which lurk in ambush just 
as many bourgeois interests." 

Bakunin reveals that Proudhon, another major So- 
cialist thinker and at that time a friend of Karl Marx, 
also "worshiped Satan." 22 Hess had introduced Marx 
to Proudhon, who wore the same hair style typical of 
the nineteenth-century Satanist sect of Joanna South- 

Proudhon, in The Philosophy of Misery, declared 
that God was the prototype for injustice. 


We reach knowledge in spite of him, we reach society in 
spite of him. Every step forward is a victory in which we 
overcome the Divine. 23 

He exclaims, 

Come, Satan, slandered by the small and by kings. God is 
stupidity and cowardice; God is hypocrisy and falsehood; 
God is tyranny and poverty; God is evil. Where humanity 
bows before an altar, humanity, the slave of kings and 
priests, will be condemned. ... I swear, God, with my hand 
stretched out towards the heavens, that you are nothing 
more than the executioner of my reason, the sceptre of my 
conscience. . . . God is essentially anticivilized, antiliberal, 
antihuman. 24 

Proudhon declares God to be evil because man, His 
creation, is evil. Such thoughts are not original; they are 
the usual content of sermons delivered in Satanist wor- 

Marx later quarreled with Proudhon and wrote a 
book to refute his Philosophy of Misery. But Marx 
contradicted only minor economic doctrines. He had 
no objection to Proudhon's demonic anti-God rebel- 

Heinrich Heine, the renowned German poet, was a 
third intimate friend of Marx. He too was a Satan- 
fancier. He wrote: 

I called the devil and he came, 
His face with wonder I must scan; 
He is not ugly, he is not lame. 
He is a delightful, charming man. 25 

"Marx was a great admirer of Heinrich Heine. . . . 
Their relationship was warm, hearty." 26 


Why did he admire Heine? Perhaps for Satanist 
thoughts like the following: 

I have a desire . . . for a few beautiful trees before my door, 
and if dear God wishes to make me totally happy, he will 
give me the joy of seeing six or seven of my enemies hanged 
on these trees. With a compassionate heart I will forgive 
them after death all the wrong they have done to me during 
their life. Yes, we must forgive our enemies, but not before 
they are hanged. 

I am not revengeful. I would like to love my enemies. 
But I cannot love them before taking revenge upon them. 
Only then my heart opens for them. As long as one has not 
avenged himself, bitterness remains in the heart. 

Would any decent man be an intimate friend of one 
who thinks like this? 

But Marx and his entourage thought alike. Lunat- 
charski, a leading philosopher who was once minister 
of education of the U.S.S.R., wrote in Socialism and 
Religion that Marx set aside all contact with God and 
instead put Satan in front of marching proletarian col- 

It is essential at this point to state emphatically that 
Marx and his comrades, while anti-God, were not athe- 
ists, as present-day Marxists claim to be. That is, while 
they openly denounced and reviled God, they hated a 
God in whom they believed. They challenged not His 
existence, but His supremacy. 

When the revolution broke out in Paris in 1871, the 
Communard Flourens declared, "Our enemy is God. 
Hatred of God is the beginning of wisdom." 27 

Marx greatly praised the Communards who openly 
proclaimed this aim. But what has this to do with a 
more equitable distribution of goods or with better 
social institutions? Such are only the outward trappings 

30 / MARX &> SATAN 

for concealing the real aim — the total eradication of 
God and His worship. Today we see the evidence of 
this in such countries as Albania and North Korea, 
where all churches, mosques, and pagodas have been 

Marx's Devilish Poetry 

We see this clearly in Marx's poetry. In "Invocation of 
One in Despair" and "Human Pride," man's supreme 
supplication is for his own greatness. If man is doomed 
to perish through his own greatness, this will be a 
cosmic catastrophe, but he will die as a godlike being, 
mourned by demons. Marx's ballad "The Player" re- 
cords the singer's complaints against a God who neither 
knows nor respects his art. This emerges from the dark 
abyss of hell, "bedeviling the mind and bewitching the 
heart, and his dance is the dance of death." 28 The min- 
strel draws his sword and throws it into the poet's soul. 
Art emerging from the dark abyss of hell, bedeviling 
the mind . . . This reminds us of the words of the 
American revolutionary Jerry Rubin in Do It: 

We've combined youth, music, sex, drugs, and rebellion with 
treason — and that's a combination hard to beat. 29 

In his poem "Human Pride," Marx admits that his 
aim is not to improve the world or to reform or revolu- 
tionize it, but simply to ruin it and to enjoy its being 

With disdain I will throw my gauntlet 
Full in the face of the world, 
And see the collapse of this pygmy giant 
Whose fall will not stifle my ardour. 


Then will I wander godlike and victorious 
Through the ruins of the world 
And, giving my words an active force, 
I will feel equal to the Creator. 30 

Marx adopted Satanism after intense inner struggle. 
He ceased writing poems during a period of severe 
illness, a result of the tempest within his heart. He 
wrote at that time about his vexation at having to make 
an idol of a view he detested. He felt sick. 31 

The overriding reason for Marx's conversion to 
communism appears clearly in a letter of his friend 
Georg Jung to Ruge: it was not the emancipation of the 
proletariat, nor even the establishing of a better social 
order. Jung writes: 

If Marx, Bruno Bauer and Feuerbach associate to found a 
theological-political review, God would do well to surround 
himself with all his angels and indulge in self-pity, for these 
three will certainly drive him out of heaven. . . , 32 

Were these poems the only expressly Satanist writ- 
ings of Karl Marx? We do not know, because the bulk 
of his works is kept secret by those who guard his 

In The Revolted Man, Albert Camus stated that 
thirty volumes of Marx and Engels have never been 
published and expressed the presumption that they are 
not much like what is generally known as Marxism. 
On reading this, I had one of my secretaries write to 
the Marx Institute in Moscow, asking if this assertion 
of the French writer is true. 

I received a reply. 

The vice director, one Professor M. Mtchedlov, 


after saying Camus lied, nevertheless confirmed his alle- 
gations. Mtchedlov wrote that of a total of one hun- 
dred volumes, only thirteen have appeared. He offered 
a ridiculous excuse for this: World War II forestalled 
the printing of the other volumes. The letter was writ- 
ten in 1980, thirty-five years after the end of the war. 
And the State Publishing House of the Soviet Union 
surely has sufficient funds. 

From this letter it is clear that though the Soviet 
Communists have all the manuscripts for one hundred 
volumes, they have chosen to publish only thirteen. 
There is no other explanation than that most of Marx's 
ideas are deliberately being kept secret. 

Marx's Ravaged Life 

All active Satanists have ravaged personal lives, and this 
was the case with Marx as well. 

Arnold Kunzli, in his book Karl Marx — A Psycho- 
gram^ 3 writes about Marx's life, including the suicide 
of two daughters and a son-in-law. Three children died 
of malnutrition. His daughter Laura, married to the 
Socialist Lafargue, also buried three of her children; 
then she and her husband committed suicide together. 
Another daughter Eleanor, decided with her husband 
to do likewise. She died; he backed out at the last 

Marx felt no obligation to earn a living for his 
family, though he could easily have done so through his 
tremendous knowledge of languages. Instead, he lived 
by begging from Engels. He had an illegitimate child by 
his maidservant, Helen Demuth. Later he attributed the 
child to Engels, who accepted this comedy. Marx 
drank heavily. Riazanov, director of the Marx-Engels 


Institute in Moscow, admits this fact in his book Karl 
Marx, Man, Thinker and Revolutionist. 34 

Eleanor was Marx's favorite daughter. He called her 
Tussy and frequently said, "Tussy is me." She was shat- 
tered when she heard about the scandal of illegitimacy 
from Engels on his deathbed. It was this that led to her 

It should be noted that Marx, in The Communist 
Manifesto, had railed against capitalists "having the 
wives and daughters of their proletarians at their dis- 
posal." Such hypocrisy was not out of character for 
Karl Marx. 

There was an even darker spot in the life of Marx, 
the great revolutionary. The German newspaper Reichs- 
ruf (January 9, 1960) published the fact that the Austri- 
an chancellor Raabe donated to Nikita Khrushchev, 
then director of Soviet Russia, an original letter of Karl 
Marx. Khrushchev did not enjoy it, because it was 
proof that Marx had been a paid informer of the Aus- 
trian police, spying on revolutionaries. 

The letter had been found accidentally in a secret 
archive. It indicated that Marx, as an informer, report- 
ed on his comrades during his exile in London. He 
received $25 for each bit of information he turned up. 
His notes were about the revolutionary exiles in Lon- 
don, Paris, and Switzerland. 

One of those against whom he informed was Ruge, 
who considered himself an intimate friend of Marx. 
Cordial letters between the two still exist. 

Rolv Heuer describes Marx's ravaged financial life 
in Genius and Riches: 

While he was a student in Berlin, the son of papa Marx 
received 700 thalers a year pocket-money. 35 

34 / MARX <^ SATAN 

This was an enormous sum because at that time only 5 
percent of the population had an annual income greater 
than 300 thalers. During his lifetime, Marx received 
from Engels some six million French francs, according 
to the Marx Institute. 

Yet he always lusted after inheritances. While an 
uncle of his was in agony, Marx wrote, "If the dog dies, 
I would be out of mischief." 36 To which Engels an- 
swers, "I congratulate you for the sickness of the hin- 
derer of an inheritance, and I hope that the catastrophe 
will happen now." 37 

"The dog" died, and Marx wrote on March 8, 

A very happy event. Yesterday we were told about the death 
of the ninety-year-old uncle of my wife. My wife will receive 
some one hundred Lst; even more if the old dog has not left 
a part of his money to the lady who administered his 
house. 38 

He did not have any kinder feelings for those who 
were much nearer to him than his uncle. He was not 
even on speaking terms with his mother. In December 
1863 he wrote to Engels, 

Two hours ago a telegram arrived to say that my mother is 
dead. Fate needed to take one member of the family. I 
already had one foot in the grave. Under the circumstances I 
am needed more than the old woman. I have to go to Trier 
about their inheritance. 39 

This was all he had to say at his mother s passing. 

In addition, the relationship between Marx and his 
wife was demonstrably poor. She abandoned him twice 
but returned each time. When she died, he did not 
even attend her funeral. 


Always in need of funds, Marx lost much money at 
the stock exchange, where he, the great economist, 
knew only how to lose. 

Marx was an intellectual of high caliber, as was 
Engels. But their correspondence is full of obscenities, 
unusual for their class of society Foul language 
abounds, and there is not one letter in which one hears 
an idealist speaking about his humanist or Socialist 

Since the Satanist sect is highly secret, we have only 
reports about the possibilities of Marx's connections 
with it. But his disorderly life is undoubtedly another 
link in the chain of evidence already considered. 



Engels's Counter-Conversion 

Since Friedrich Engels figures prominently in Marx's 
life, I will give brief material about him. Engels had 
been brought up in a pietistic family. In fact, in his 
youth he had composed beautiful Christian poems. 
After meeting Marx, he wrote about him: 

Who is chasing wild endeavor? A black man from Trier 
[Marx's birthplace], a remarkable monster. He does not walk 
or run, he jumps on his heels and rages full of anger as if he 
would like to catch the wide tent of the sky and throw it to 
the earth. He stretches his arms far away in the air; the 
wicked fist is clenched, he rages without ceasing, as if ten 
thousand devils had caught him by the hair. 1 

Engels had begun to doubt the Christian faith after 
reading a book written by a liberal theologian, Bruno 
Bauer. He had had a great struggle in his heart. He 
wrote at that time, 

1 pray every day, indeed almost all day, for truth, and I have 
done so ever since 1 began to doubt, but still I cannot go 
back. My tears are welling as 1 write. 2 


Engels never found his way back to the Word of 
God, joining instead the one whom he himself had 
called "the monster possessed by ten thousand devils." 3 
He had experienced a counter-conversion. 

What kind of person was Bruno Bauer, the liberal 
theologian who played a decisive role in the destruction 
of Engels's Christian faith and who endorsed Marx in 
his new anti-Christian ways? Did he have any connec- 
tion with demons? 

Like Engels himself, he started life as a believer and 
later as a conservative theologian, even writing against 
critics of the Bible. Afterward he himself became a 
radical critic of the Holy Scriptures and creator of a 
materialistic Christianity which insisted that Jesus was 
only human, not the Son of God. Bauer wrote to his 
friend Arnold Ruge, also a friend of Marx and Engels, 
on December 6, 1841: 

I deliver lectures here at the university before a large audi- 
ence. I don't recognize myself when I pronounce my blasphe- 
mies from the pulpit. They are so great that these children, 
whom nobody should offend, have their hair standing on 
end. While delivering the blasphemies, I remember how I 
work piously at home writing an apology of the holy Scrip- 
tures and of the Revelation. In any case, it is a very bad 
demon that possesses me as often as I ascend the pulpit, and 
I am so weak that I am compelled to yield to him. . . . My 
spirit of blasphemy will be satisfied only if I am authorized 
to preach openly as professor of the atheistic system. 4 

The man who convinced him to become a Commu- 
nist was the same Moses Hess who had previously 
convinced Marx. Hess wrote, after meeting Engels in 

He parted from me as an overzealous Communist. This is 
how I produce ravages. . . . 5 

38 / M A R X &> S A T A N 

To produce ravages — was this Hess s supreme purpose 
in life? It is Lucifer's, too. 

The traces of having been a Christian never disap- 
peared from Engels's mind. In 1865 he expressed his 
admiration for the song of the Reformation, "A Mighty 
Fortress Is Our God," calling it "a triumphal hymn 
which became the Marseillaise of the sixteenth cen- 
tury." 6 There are also other such pro-Christian state- 
ments from his pen. 

The tragedy of Engels is moving, and even more 
gripping than that of Marx. Here is a wonderful Chris- 
tian poem written in his youth by the man who would 
later become Marx's greatest accomplice in the at- 
tempted destruction of religion: 

Lord Jesus Christ, God's only son, 

O step down from Thy heavenly throne 

And save my soul for me. 

Come down in all Thy blessedness. 

Light of Thy Father s holiness, 

Grant that I may choose Thee. 

Lovely, splendid, without sorrow is the joy 

with which we raise, 
Saviour, unto Thee our praise. 

And when I draw my dying breath 

And must endure the pangs of death, 

Firm to Thee may I hold; 

That when my eyes with dark are filled 

And when my beating heart is stilled, 

In Thee shall I grow cold. 

Up in Heaven shall my spirit praise 

Thy name eternally, 
Since it lies safe in Thee. 

O were the time of joy but nigh 
When from Thy loving bosom I 
Might draw new life that warms. 
And then, O God, with thanks to Thee, 


Shall I embrace those dear to me 
Forever in my arms. 
Ever, ever, ever-living, 

Thee abiding to behold 
Shall my life anew unfold. 

Thou earnest Humankind to free 
From death and ill, that there might be 
Blessings and fortune everywhere. 
And now with this, Thy new descent, 
On Earth all shall be different; 
To each man shalt Thou give his share. 7 

After Bruno Bauer had sown doubts in his soul, 
Engels wrote to some friends, 

It is written, "Ask and it shall be given unto you." I seek 
truth wherever I have the hope of finding at least a shadow 
of it. Still I cannot recognize your truth as the eternal truth. 
Yet it is written, "Seek and ye shall find. Who is the man 
among you who would give to his child a stone, when it asks 
for bread? Even less will your Father who is in heaven." 

Tears come into my eyes while I write this. I am moved 
through and through, but I feel I will not be lost. I will come 
to God, after whom my whole soul longs. This, too, is a 
witness of the Holy Spirit. With this I live and with this I die. 
. . . The Spirit of God witnesses to me, that I am a child of 
God. 8 

Engels was very well aware of the danger of Satan- 
ism. In his book Schelling, Philosopher in Christ, Eng- 
els wrote: 

Since the terrible French Revolution, an entirely new, devilish 
spirit has entered into a great part of mankind, and godless- 
ness lifts its daring head in such an unashamed and subtle 
manner that you would think the prophecies of Scripture are 
fulfilled now. Let us see first what the Scriptures say about 
the godlessness of the last times. The Lord Jesus says in 
Matthew 24:11-13: "Many false prophets shall rise, and shall 

40 / MARX & SATAN 

deceive many. And because iniquity shall abound, the love of 
many shall wax cold. But he that shall endure unto the end, 
the same shall be saved. And this gospel of the kingdom shall 
be preached in all the world for a witness unto all nations; 
and then shall the end come." And then in verse 24: "There 
shall arise false Christs, and false prophets, and shall show 
great signs and wonders; insomuch that, if it were possible, 
they shall deceive the very elect." And St. Paul says, in II 
Thessalonians 2:3ff.: "That man of sin shall be revealed, the 
son of perdition, who opposes and exalts himself above all 
that is God, or that is worshipped. . . . [The coming of the 
Wicked] is after the working of Satan with all power and 
signs and lying wonders, and with all deceivableness of un- 
righteousness in them that perish; because they received not 
the love of the truth, that they might be saved. And for this 
cause God shall send them strong delusion, that they should 
believe a lie: that they all might be damned who believed not 
the truth, but had pleasure in unrighteousness." 

Engels quotes Scripture after Scripture, just as the most 
Bible-believing theologian would do. 
He continues: 

We have nothing to do any more with indifference or cold- 
ness toward the Lord. No, it is an open, declared enmity, 
and in the place of all sects and parties we have now only 
two: Christians and anti-Christians. . . . We see the false 
prophets among us. . . . They travel throughout Germany 
and wish to intrude everywhere; they teach their Satanic 
teachings in the market-places and bear the flag of the Devil 
from one town to another, seducing the poor youth, in 
order to throw them in the deepest abyss of hell and death. 

He finishes this book with the words of Revelation: 

Behold, I come soon. Keep what you have, that nobody 
takes away from you your crown. Amen. 9 

The man who wrote such poems and such warnings 
against Satanism, the man who prayed with tears to 


beware of this danger, the man who recognized Marx 
as being possessed with a thousand devils, became 
Marx's closest collaborator in the devilish fight, "for 
Communism abolishes eternal truths, it abolishes all 
religion, and all morality. . . ." 10 

Liberal theology had accomplished this monstrous 
change. Thus it shares with Marx and Engels the guilt 
for the tens of millions of innocents killed by commu- 
nism to date. What spiritual tragedy! 

Marx Hates Whole Nations 

Shifting now from Engels to Marx, Marx's whole atti- 
tude and conversation were Satanic in nature. 

Though a Jew, he wrote a pernicious anti-Jewish 
book called The Jewish Question. In 1856, he wrote in 
The New York Tribune an article entitled "The Russian 
Loan," in which we read: 

We know that behind every tyrant stands a Jew, as a Jesuit 
stands behind every Pope. As the army of the Jesuits kills 
every free thought, so the desire of the oppressed would 
have chances of success, the usefulness of wars incited by 
capitalists would cease, if it were not for the Jews who steal 
the treasures of mankind. It is no wonder that 1856 years 
ago Jesus chased the usurers from the Jerusalem temple. 
They were like the contemporary usurers who stand behind 
tyrants and tyrannies. The majority of them are Jewish. The 
fact that the Jews have become so strong as to endanger the 
life of the world causes us to disclose their organization, 
their purpose, that its stench might awaken the workers of 
the world to fight and eliminate such a canker. 

Did Hitler say anything worse than this? 

(Strangely, Marx also wrote to the contrary, in The 
Capital, Volume I, under the heading "The Capitalist 
Character of Manufacture": "In the front of the chosen 

42/ MARX &> SATAN 

people it was written that they are the property of 

Many other Jewish Communists imitated Marx in 
their hatred of Jews. Ruth Fisher, renowned German 
Jewish Communist leader and a member of Parliament, 
said: "Squash the Jewish capitalists, hang them from 
the lamp posts; tread them under your feet." 11 Why 
just the Jewish capitalists and not the others remains an 
unanswered question. 

Marx hated not only the Jews, but also the Ger- 
mans: "Beating is the only means of resurrecting the 
Germans." He spoke about "the stupid German people 
. . . the disgusting national narrowness of the Germans" 
and said that "Germans, Chinese, and Jews have to be 
compared with peddlers and small merchants." 12 He 
called the Russians "cabbage-eaters." 13 The Slavic peo- 
ples were "ethnic trash." 14 He expressed his hatred of 
many nations, but never his love. 

Marx wrote in his new year's roundup of 1848 
about "the Slavic riffraff," which included Russians, 
Czechs, and Croats. These "retrograde" races had 
nothing left for them by fate except "the immediate 
task of perishing in the revolutionary world storm." 
"The coming world war will cause not only reactionary 
classes and dynasties, but entire reactionary peoples, to 
disappear from the face of the earth. And that will be 
progress." "Their very name will vanish." 15 

Neither Marx nor Engels were concerned about the 
destruction of millions of people. The former wrote, 

A silent, unavoidable revolution is taking place in society, a 
revolution that cares as little about the human lives it de- 
stroys as an earthquake cares about the houses it ravages. 
Classes and races that are too weak to dominate the new 
conditions of existence will be defeated. 

RUINED F A I T H / 43 

In contrast, Hitler, who desired only the enslave- 
ment and not the destruction of these nations, was 
much more humane than Marx. 

Engels wrote in the same vein: 

The next world war will make whole reactionary peoples 
disappear from the face of the earth. This, too, is progress. 16 

Obviously this cannot be fulfilled without crushing some 
delicate national flower. But without violence and without 
pitilessness nothing can be obtained in history. 17 

Marx, the man who posed as a fighter for the prole- 
tariat, called this class of people "stupid boys, rogues, 

Engels well knew what to expect from them. He 
wrote, "The democratic, red, yes, even the Communist 
mob, will never love us." 

Marx identified black people with "idiots" and con- 
stantly used the offensive term "nigger" in private cor- 

He called his rival Lassalle "the Jewish nigger" and 
made it very clear that this was not intended as an 
epithet of disdain for just one person. 

It is now absolutely clear to me that, as both the shape of his 
head and his hair texture shows, he is descended from the 
Negroes who joined Moses' flight from Egypt (unless his 
mother or grandmother on the paternal side hybridized with 
a nigger). . . . The pushiness of the fellow is also nigger-like. 

Marx even championed slavery in North America. 
For this, he quarreled with his friend Proudhon, who 
had advocated the emancipation of slaves in the U.S. 
Marx wrote in response, 


Without slavery, North America, the most progressive of 
countries, would be transformed into a patriarchal country. 
Wipe North America from the map of the world and you 
will have anarchy— the complete decay of modern com- 
merce and civilization. Abolish slavery and you will have 
wiped America off the map of nations. 18 

Marx also wrote, "The Devil take the British!" 19 
In spite of such denunciations, there are plenty of 
British, as well as American, Marxists. 

Satan Is in the Family 

Marx s favorite daughter, Eleanor, with her father's ap- 
proval, married Edward Eveling. He lectured on such 
subjects as "The Wickedness of God." (Just as Satanists 
do. Unlike atheists, they do not deny the existence of 
God, except to deceive others; they know of His exis- 
tence, but describe Him as wicked.) In his lectures he 
tried to prove that God is "an encourager of polygamy 
and an instigator to theft." He advocated the right to 
blaspheme. 20 The following poem describes the atti- 
tudes of his movement toward Satanism: 

To thee my verses, unbridled and daring, 
Shall mount, O Satan, king of the banquet. 
Away with thy sprinkling, O priest, and 

thy droning. 
For never shall Satan, O priest, stand 

behind thee. 

Thy breath, O Satan, my verses inspires, 
When from my bosom the gods I defy. 
Of kings pontifical, of kings inhuman: 
Thine is the lightning that sets minds 
to shaking. 


O soul that wanderest far from the 

straight way, 
Satan is merciful. See Heloisa! 

Like the whirlwind spreading its wings, 
He passes, O people, Satan the great! 
Hail, of reason the great Vindicator! 
Sacred to thee shall rise incense and vows! 
Thou hast the god of the priest 
disenthroned. 21 



A Housemaid's Revelation 

An American, Commander Sergius Riis, had been a 
disciple of Marx. Grieved by the news of his death, he 
went to London to visit the house in which the ad- 
mired teacher had lived. The family had moved. The 
only one whom he could find to interview was Marx's 
former housemaid Helen Demuth. She said these amaz- 
ing words about him: 

He was a God-fearing man. When very sick, he prayed alone 
in his room before a row of lighted candles, tying a sort of 
tape measure around his forehead. 1 

This suggests phylacteries, implements worn by 
Orthodox Jews during their morning prayers. But 
Marx had been baptized in the Christian religion, had 
never practiced Judaism, and later became a fighter 
against God. He wrote books against religion and 
brought up all his children as atheists. What was this 
ceremony which an ignorant maid considered an occa- 
sion of prayer? Jews, saying their prayers with phylac- 

TOO L AT E / 47 

teries on their foreheads, don't usually have a row of 
candles before them. Could this have been some kind 
of magic practice? 

We also know that Marx, a presumed atheist, had a 
bust of Zeus in his study. In Greek mythology Zeus, a 
cruel heathen deity, transformed himself into a beast 
and took Europe captive — as did Marxism later. 

(Coincidentally, the naked figure of Zeus, known 
for his ferocity, is the only religious emblem in the main 
lobby of the United Nations building in New York.) 

Family Letters 

Another possible hint is contained in a letter written to 
Marx by his son Edgar on March 31, 1854. It begins 
with the startling words, "My dear devil." 2 Who has 
ever known of a son addressing his father like this? But 
that is how a Satanist writes to his beloved one. Could 
the son have been initiated as well? 

Equally significant, Marx's wife addresses him as 
follows, in a letter of August 1844, 

Your last pastoral letter, high priest and bishop of souls, has 
again given quiet rest and peace to your poor sheep. 3 

Marx had expressed, in The Communist Manifesto, 
his desire to abolish all religion, which one might as- 
sume would include abolishing the Satanist cult too. 
Yet his wife refers to him as high priest and bishop. Of 
what religion? The only European religion with high 
priests is the Satanist one. What pastoral letters did he, 
a man believed to have been an atheist, write? Where 
are they? This is a part of Marx's life which has re- 
mained unresearched. 


Biographers' Testimonies 

Some biographers of Marx have undoubtedly had a 
suspicion about the connection between devil-worship 
and the subject of their book. But not having the nec- 
essary spiritual preparation, they could not understand 
the facts they had before their eyes. Still, their testimo- 
ny is interesting. 

The Marxist Franz Mehring wrote in his book Karl 

Although Karl Marx's father died a few days after his son's 
twentieth birthday, he seems to have observed with secret 
apprehension the demon in his favorite son. . . . 4 

Henry Marx did not think and could not have thought that 
the rich store of bourgeois culture which he handed on to 
his son Karl as a valuable heritage for life would only help to 
deliver the demon he feared. 5 

Marx died in despair, as all Satanists do. On May 
25, 1883, he wrote to Engels, "How pointless and 
empty is life, but how desirable!" 6 

Marx was a contemporary of great Christians: the 
composer Mendelssohn, the philanthropist Dr. Bar- 
nardo, the preachers Charles Spurgeon and General 
William Booth. All lived near him in London. Yet he 
never mentions them. They went unobserved. 

There is a secret behind Marx which few Marxists 
know about. Lenin wrote, "After half a century, not 
one of the Marxists has comprehended Marx." 7 

The Secret Behind Lenin's Life 

There was a secret behind Lenin's life too. 

When I wrote the first edition of the present book, 
I knew of no personal involvement of Lenin with any 

TOO L ATE / 49 

rituals of the Satanist sect. Since then, I have read The 
Young Lenin by Trotsky, who was Lenin's intimate 
friend and co-worker. He writes that Lenin, at the age 
of sixteen, tore the cross from his neck, spat on it, and 
trod it underfoot, a very common Satanist ceremony. 

There is not the slightest doubt that Lenin was 
dominated by Satanist ideology. How else could one 
explain the following quotation from his letter to the 
Russian writer Maxim Gorki, dated 13-14 November 

Millions of sins, mischiefs, oppressions, and physical epidem- 
ics, are more easily discovered by the people, and therefore 
less dangerous, than the thinnest idea of a spiritual little god, 
even if disguised in the most decorous garb. 8 

In the end Satan deceived him, as he does all his follow- 

Lenin was moved to write as follows about the 
Soviet state: 

The state does not function as we desired. How does it 
function? The car does not obey. A man is at the wheel and 
seems to lead it, but the car does not drive in the desired 
direction. It moves as another force wishes. 9 

What is this other mysterious force which super- 
sedes even the plans of the Bolshevik leaders? Did they 
sell out to a force which they hoped to master, but 
which proved more powerful than even they anticipat- 
ed and drove them to despair? 

In a letter of 1921 Lenin wrote: 

I hope we will be hanged on a stinking rope. And I did not 
lose the hope that this would happen, because we cannot 
condemn dirty bureaucracy. If this happens, it will be well 
done. 10 


This was Lenin's last hope after a whole life of 
struggle for the Communist cause: to be justly hanged 
on a stinking rope. This hope was not fulfilled for him, 
but almost all of his co-workers were eventually ex- 
ecuted by Stalin after confessing publicly that they had 
served other powers than the proletariat they pretended 
to help. 

What a confession from Lenin: "I hope we will be 
hanged on a stinking rope." 

It is interesting to note that at the age of thirteen, 
Lenin wrote what could be called prophetic poetry 
foretelling the bankruptcy in which his life would end. 
He had decided to serve mankind, but without God. 
These were his words: 

Sacrificing your life freely for others, 
It is a pity you will have the sad fate 
That your sacrifice will be completely fruitless. 11 

What a contrast to the words of another fighter, St. 
Paul the Apostle, who wrote toward the end of his life: 

I have fought a good fight, I have finished my course. . . . 
henceforth there is laid up for me a crown of righteousness, 
which the Lord, the righteous judge, shall give me at that day 
(2 Timothy 4:7, 8). 

There exists a "too late" in our spiritual affairs. 
Esau repented with many tears for having sold his 
birthright, but the deal could not be undone. And Len- 
in, founder of the Soviet state, said on his deathbed, 

I committed a great error. My nightmare is to have the 
feeling that I'm lost in an ocean of blood from the innumer- 
able victims. It is too late to return. To save our country, 
Russia, we would have needed men like Francis of Assisi. 
With ten men like him we would have saved Russia. 



Bukharin, Stalin, Mao, Ceausescu, Andropov 

It might be instructive at this point to take a look at 
some modern Marxists. Bukharin, secretary general of 
the Communist International and one of the chief 
Marxist doctrinaires in this century, as early as the age 
of twelve, after reading the Book of Revelation in the 
Bible, longed to become the Antichrist. Realizing from 
Scripture that the Antichrist had to be the son of the 
apocalyptic great whore, he insisted that his mother 
confess to having been a harlot. 

About Stalin he wrote, "He is not a man, but a 
devil." 1 

Too late Bukharin realized into whose hands he had 
fallen. In a letter which he made his wife memorize just 
before his arrest and execution, he said: 

I am leaving life. I am lowering my head. ... I feel my 
helplessness before a hellish machine. . . . 2 

He had helped erect a guillotine — the Soviet state — 
that had killed millions, only to learn in the end that its 

52 / MARX £* SATAN 

design had been made in hell. He had desired to be the 
Antichrist. He became instead a victim of the Enemy. 
Similarly, Kaganovitch, Stalin's brother-in-law and 
closest collaborator, writes about him in his diary (soon 
to be published): 

I started to understand how Stalin managed to make himself 
a god. He did not have a single human characteristic. . . . 
Even when he exhibited some emotions, they all did not 
seem to belong to him. They were as false as the scale on top 
of armor. And behind this scale was Stalin himself — a piece 
of steel. For some reason I was convinced that he would live 
forever. ... He was not human at all. . . . 

Rosa [his wife] says he makes her climb a tree wearing 
nothing but stockings. I have a feeling he is not human at all. 
He is too unusual to be a regular human being. Although he 
looks like an ordinary man. Such a puzzle. What is it I'm 
writing? Am I raving mad, too? 

Stalin described to Kaganovitch his spiritual exer- 
cise. Believers of various religions engage in the practice 
of meditation on what is beautiful, wise, and good, to 
help them become more loving. Stalin indulged in just 
the opposite practice. 

He told Kaganovitch: 

When I have to say good-bye to someone, I picture this 
person on all fours and he becomes disgusting. Sometimes I 
feel attached to a person who should be removed for the 
good of the cause. What do you think I do? I imagine this 
person shitting, exhaling stench, farting, vomiting — and I 
don't feel sorry for this person. The sooner he stops stinking 
on this earth, the better. And I cross this person out of my 

One of Stalin's amusements was to put green glasses 
on the eyes of horses to make them see hay as grass. 
Even worse, he put dark glasses of atheism on the eyes 


of men to keep them from seeing God's pastures, re- 
served for believing souls. 

The diary contains many revealing insights: 

Many times Stalin spoke of religion as our most vicious 
enemy. He hates religion for many reasons, and I share his 
feelings. Religion is a cunning and dangerous enemy. . . . 
Stalin also thinks that separation from children should be the 
main punishment for all parents belonging to sects, irrespec- 
tive of whether they were convicted or not. 

I think he secretly engaged in astrology. One peculiar 
feature of his always astonished me. He always talked with 
some veiled respect about God and religion. At first, I 
thought I was imagining it, but gradually I realized it was 
true. But he was always careful when the subject came up. 
And I was never able to find out exactly what his point of 
view was. One thing became very clear to me — his treatment 
of God and religion was very special. For example, he never 
said directly there was no God. . . . 

People ceased somehow to be their own selves in his 
presence. They all admired him and worshiped him. I don't 
think he enjoyed any great love of the nation: he was above 
it. It may sound strange, but he occupied a position previous- 
ly reserved only for God. 

Part and parcel of the tragedy of human existence is 
the fact that one has enemies and is sometimes obliged 
to fight them. Marx took delight in this sad necessity. 
His favorite saying, which he often repeated, was, 
"There is nothing more beautiful in the world than to 
bite one's enemies." 3 

No wonder his follower Stalin said that the greatest 
joy is to cultivate a person's friendship until he lays his 
head confidently on your bosom, then to implant a 
dagger in his back — a pleasure not to be surpassed. 4 

Marx had expressed the same idea long before. He 
wrote to Engels about comrades with whom he dis- 

54 / MARX &> SATAN 

We must make these rogues believe that we continue our 
relationship with them, until we have the power to sweep 
them away from our road, in one manner or another. 5 

It is significant that many of Stalin's comrades-in- 
arms spoke about him as demonic. 

Milovan Djilas, prominent Communist leader of Yu- 
goslavia who was personally well acquainted with Stal- 
in, wrote: 

Was it not so that the demonic power and energy of Stalin 
consisted in this, that he made the [Communist] movement 
and every person in it pass to a state of confusion and 
stupefaction, thus creating and ensuring his reign of 
fear. . . ? 6 

He also says about the whole ruling class of the 

They make a semblance of believing in the ideal of socialism, 
in a future society without classes. In reality, they believe in 
nothing except organized power. 7 

Even Stalin's daughter, Svetlana Alliluyeva, who 
never learned about the depths of Satanism, wrote, 

Beria (the Soviet minister of interior affairs) seems to have 
had a diabolic link with all our family. . . . Beria was a 
frightening, wicked demon. ... A terrible demon had taken 
possession of my father s soul. 

Svetlana further mentions that Stalin considered good- 
ness and forgiving love to be worse than the greatest 
crime. 8 

Such is the Satanic priesthood that rules almost half 
of mankind and which orders terrorist acts all over the 


Stalin was the illegitimate child of a landlord by a 
servant-maid. His father, fearing notoriety, bribed a 
cobbler to marry the pregnant girl, but the affair be- 
came known. During his childhood Stalin was mocked 
as a bastard. During Stalin's teen years, his real father 
was found murdered. Stalin was suspected, but no 
proof could be found against him. 

Later, as a seminary student, he joined Communist 
circles. There he fell in love with a girl named Galina. 
Since the Communists were poor, Galina was given the 
assignment to become the mistress of a rich man and so 
provide the Party with money. When Stalin himself vot- 
ed for this proposal, she cut her veins. 

Stalin himself committed robberies for the Party, 
and in this he was very successful. He appropriated 
none of the stolen money for himself. 

He was also assigned the duty of infiltrating the 
Czarist police. He had to play a dual role, denouncing 
secondary Party members in order to find out police 
secrets and protect more important Communists. 

As a young man, therefore, Stalin had the worst 
possible heredity, education, and development. Thus he 
was easily susceptible to Satanist influence. He became 
what his name, Stalin, means: a man of steel, without 
the slightest human emotion or pity. 

(Andropov, late premier of the Soviets, produced 
the same impression as Stalin. The French minister of 
external affairs, Claude Cheysson, who met him, de- 
scribed Andropov in Le Monde as "a man without 
warmth of soul, who works like a computer. ... He 
shows no emotions. ... He is extremely dispassion- 
ate. ... He is accurate in words and gestures like a 

Stalin, like Marx, Engels, and Bauer before him, 

56'/ MARX fr< SATAN 

started out as a believer. At fifteen, he wrote his first 
poem, which begins with the words, "Great is the Al- 
mighty's providence." He became a seminarian because 
he felt it his calling. 9 There he became first a Darwinist, 
then a Marxist. 

When he began to write as a revolutionary, the first 
pseudonyms he used were "Demonoshvili," 10 meaning 
something like "the demoniac" in the Georgian lan- 
guage, and "Besoshvili," 11 "the devilish." 

Other evidences of Satanist persuasion among 
Marxist leaders are also significant. Troitskaia, daugh- 
ter of the Soviet marshal Tuhatchevsky, one of the top 
men of the Red Army who was later shot by Stalin, 
wrote of her father that he had a picture of Satan in the 
east corner of his bedroom, where the Orthodox usual- 
ly put their ikons. 

When a certain Communist in Czechoslovakia was 
named head of the State Council for Religious Affairs, 
an institution whose purpose is to spy on believers and 
persecute them, he took the name "Hruza," which 
means in Slovak "horror," an appellation used for "dev- 

One of the leaders of a terrorist organization in 
Argentina took upon himself the nickname "Satan- 

Anatole France, a renowned French Communist 
writer, introduced some of the greatest intellectuals of 
France to communism. At a recent exhibition of demo- 
niac art in Paris, one of the pieces shown was the 
specific chair used by that Communist writer for pre- 
siding over Satanist rituals. Its horned armrests and legs 
were covered with goats fur. 12 

Britain's center of Satanism is Highgate Cemetery in 
London, where Karl Marx is buried. Mysterious rites of 


black magic are celebrated at this tomb. 13 It was the 
place of inspiration for the Highgate Vampire, who 
attacked several girls in 1970. 14 Hua Kuo-Feng, direc- 
tor of Red China, also paid it his respects. 

Ulrike Meinhof, Eselin, and other German Red ter- 
rorists have also been involved in the occult. 15 

One of the oldest devil-worshiping sects, the Syr- 
ian Yezidi, was written up in a Soviet atheistic maga- 
zine, Nauka I Religia (July 1979). It is the only religious 
sect about which the magazine wrote not one word of 

Furthermore, Mao Tse-Tung wrote: 

From the age of eight I hated Confucius. In our village there 
was a Confucianist temple. With all my heart, I wished only 
one thing: to destroy it to its very foundations. 16 

Is it normal for an eight-year-old child to wish only 
the destruction of his own religion? Such thoughts be- 
long to demonic characters. 

At the other extreme is St. Paul of the Cross, who 
from the age of eight spent three hours in prayer every 

Cult of Violence 

Engels wrote in Anti-Duhring, "Universal love for men 
is an absurdity." And in a letter to a friend he said, "We 
need hate rather than love — at least for now." 

Che Guevara learned his Marxist lessons well. In his 
writings he echoes Engels s sentiments: 

Hate is an element of fight — pitiless hate against the foe, 
hate that lifts the revolutionist above the natural limitation of 
man and makes him become an efficient, destructive, cool, 
calculating, and cold killing machine. 


This is what the Devil wishes to make of men. He 
has succeeded all too well with many notorious leaders 
of the human race. In our lifetime we have witnessed 
more than our share: Hitler, Eichmann, Mengele, Sta- 
lin, Mao, Andropov, Pol Pot. 

Marx writes in The Communist Manifesto: 

The Communists despise making a secret of their opinions 
and intentions. They openly declare that their aims can be 
reached only through the violent overthrow of the whole 
existing social structure. 


There is only one method to shorten the murderous pains of 
death of the old society, the bloody birth pangs of the new 
society; only one method to simplify and concentrate them, 
that is revolutionary terrorism. 18 

There have been many revolutions in history. Each 
had an objective. The American revolution, for exam- 
ple, was fought for national independence, the French 
revolution for democracy. Marx is the only one who 
formulates as his aim a "permanent revolution," terror- 
ism and bloodshed for revolution s sake. There is no 
purpose to be attained; violence to the point of parox- 
ysm is its only objective. This is what distinguishes 
Satanism from ordinary human sinfulness. 

Marx called terrorists executed for murder in Czar- 
ist Russia "immortal martyrs" or "amazingly capable 
fellows." 19 

Engels wrote, too, of the "bloody revenge we take." 
This expression occurs often. "In the interior (of Rus- 
sia), what a splendid development. The attempts at 
murder become frequent." "Leaving aside the problem 


of morality . . . for a revolutionist any means are right 
which lead to the purpose, the violent, as the seemingly 
tame." 20 

The Marxist Lenin, while living under the demo- 
cratic rule of Kerensky in Russia, said, 

What is needed is wild energy and again energy. I wonder, 
yea more, I am horrified that more than half a year has 
passed in speaking about bombs and not one single bomb 
has been fabricated. 21 

A further insight into the fundamental attitudes of 
Communists can be gained from a few brief quotes. 

Marx: "We make war against all prevailing ideas of religion, 
of the state, of country, of patriotism. The idea of 
God is the keynote of a perverted civilization. It must 
be destroyed." 

The Communist Manifesto: "The Communists disdain to 
conceal their views and aims. They openly declare 
that their aims can be attained only by the forcible 
overthrow of all the existing social conditions. Let 
the ruling class tremble at a Communist revolution." 

Lenin: "We have to use any ruse, dodge, trick, cunning, 
unlawful method, concealment, and veiling of the 
truth. The basic rule is to exploit the conflicting 
interests of the capitalist states." 

Lenin: "Atheism is an integral part of Marxism. Marxism is 
materialism. We must combat religion. This is the 
ABC of all materialism and consequently of Marx- 

Lenin, in an address in 1922: "First we shall take Eastern 
Europe, then the masses of Asia. After that, we shall 
surround and undermine the U.S.A., which will fall 
into our hands without a struggle — like an overripe 

60 / MARX &> SATAN 

Khrushchev: "If anyone believes our smiles involve abandon- 
ment of the teachings of Marx, Engels and Lenin, he 
deceives himself. Those who wait for that must wait 
until a shrimp learns to whistle." 

Satanist Cruelty 

Solzhenitsyn reveals in his monumental Gulag Archi- 
pelago 17 that the hobby of Yagoda, the Soviet Union's 
minister of interior affairs, was to undress and, naked, 
shoot at images of Jesus and the saints. A couple of 
comrades joined him in this. Another Satanist ritual 
practiced in Communist high places! 

Why should men allegedly representing the prole- 
tariat shoot at the image of Jesus, a proletarian, or the 
virgin Mary, a poor woman? 

Some Pentecostal Christians recall an incident that 
took place in Russia during World War II. One of their 
preachers had exorcised a devil who threatened, upon 
leaving the possessed, "I will take revenge." Several 
years later the Pentecostal preacher who had performed 
the exorcism was shot for his faith. The officer who 
executed him said just before pulling the trigger, "Now 
we are even." 

Are Communist officers sometimes possessed by 
devils? Do they perhaps serve as Satan's instruments of 
revenge against Christians who seek to overthrow his 
throne? There is no doubt. 

In Russia, in Stalin's day, some Communists killed a 
number of innocents in the cellars of the police. After 
their bloody deed, one of the henchmen had second 
thoughts and went from corpse to corpse, apologizing: 
"I did not intend to do this. I don't know you. Speak to 
me, move, forgive me." One of his comrades then killed 
him. A third was converted and later related the inci- 


Russkaia Misl, a Russian-language magazine in 
France, reported (March 13, 1975) the following from 
the Soviet Union: 

D. Profirevitch, in Russia, had a daughter and a son 
whom he brought up in the faith. Naturally, they had 
to attend Communist schools. At the age of twelve the 
daughter came home and told her parents, "Religion is 
a capitalist superstition. We are living in new times." 
She dropped Christianity altogether. Afterwards she 
joined the Communist Party and became a member of 
the Secret Police. This was a terrible blow to her par- 

Later the mother was arrested. Under Communist 
rule no one possesses anything, whether it be children, 
a wife, or personal liberty. The state can take them 
away at any time. 

After the mother s arrest, the son exhibited great 
sorrow. A year later he hanged himself. D. Profirevitch 
found this suicide letter: 

Father, will you judge me? I am a member of the Communist 
youth organization. I had to sign that I would report every- 
thing to the Soviet authorities. One day the police called me, 
and Varia, my sister, asked me to sign a denunciation against 
Mother because as a Christian she is considered a counter- 
revolutionist. I signed. I am guilty of her imprisonment. Now 
they have ordered me to spy on you. The consequence will 
be the same. Forgive me, Father; I have decided to die. 

The suicide of the son was followed by the jailing of the 
father. 22 

Priest Zynoviy Kovalyk was arrested by the Bolshe- 
viks in the year 1941 and was confined in the Brygidka 
jail in Lviv, Ukraine. When the Germans put the Bol- 
sheviks to flight that same year, the people of the city 
found the priest s blood-stained body nailed to the wall 


by the arms and legs, as if it were the crucified Lord. 
They also found about six thousand massacred prison- 
ers, shot in the nape of the neck, whom the Bolsheviks 
had piled on top of each other in the cellars and cov- 
ered over with plaster. 

Dr. O. Sas-Yavorsky (U.S.A.), after the capture of 
Lviv by the Germans near the end of June 1941, went 
searching for his imprisoned father and saw in the jail a 
priest nailed to a cross. Into his slashed stomach the 
Communists had placed the body of an unborn baby, 
taken from the womb of its mother, whose corpse lay 
on the blood-soaked floor. Other eyewitnesses recog- 
nized that this was the body of the renowned mission- 
ary Father Kovalyk. 23 

Generally, to the Communists human life is cheap. 
Lenin wrote during the civil war, 

It would be a shame not to shoot men for not obeying the 
draft and avoiding mobilization. Report more often about 
the results. 24 

During the Spanish civil war, Communists killed 
four thousand Catholic priests. 

A renowned Russian Orthodox priest named 
Dudko reported that six Communists entered the 
house of Father Nicholas Tchardjov, pulled out his hair, 
gouged out his eyes, made many cuts on his body, 
passed a pressing iron over it, then shot him with two 
bullets. This happened on the Eve of St. Nicholas. It 
was not only a crime against the priest, but also a 
mockery of the saint. 

The Western press reported on March 10, 1983, 
that in Zimbabwe three thousand of the Ndebele tribe 
were killed by the soldiers of the Communist dictator 


Mugabe. The army had been trained by North Korean 
instructors. Tribe members were asked to shoot their 
grown-up sons themselves; if they refused, they were 
shot along with their sons. 

The Devil apes God by promising still waters and 
green pastures which are not his to give. Therefore he 
must pretend. And the less he can offer, the more he 
must pretend. To gain a foothold, he puts on a false 
front (did you ever wonder about Communist front 
organizations?) and makes benevolent gestures. But he 
delivers only misery, death, and destruction — "awful, 
complete, universal, and pitiless." 

The Devil is jealous and becomes enraged at spiritu- 
al beauty. It offends him. Since he cannot be beauti- 
ful — he lost his primal beauty because of his pride — he 
does not want anyone else to be. If it were not for the 
saints' spiritual beauty, the Devil would not seem so 
ugly. Therefore he wishes to deface all beauty. 

This is why Christians in the Romanian Communist 
prison of Piteshti, as well as other Communist jails, 
were tortured — not only to betray the secrets of the 
underground church, but to blaspheme. 

Regimes under which such horrors occur again and 
again, regimes that turn even Christians into murderers 
and denouncers of innocent victims, can only be ab- 
horred by the children of God. Whoever bids them 
Godspeed is a partaker in their evil deeds (2 John 11). 

Satanic Sin 

I have written that Marxism is Satanic. But is not every 
sin Satanic by its very nature? 

I pondered long about this. Then I had a dream one 
night that clarified my thinking. 


In my dream I saw a prostitute hooking young men 
who were just leaving church. I asked her, "Why did 
you choose this particular place to work?" 

She replied, "My delight is to lead young men into 
sin just as they come from worship. The Greek word 
for worship in the New Testament is proskune, which 
means etymologically 'to kiss.' The worshiper stepping 
out of the house of prayer still has the imprint of Jesus' 
kisses on his mouth. What a satisfaction to defile him 
just then, to make him wallow in the bed of lascivious- 
ness and then say to him, 'You see, Jesus to whom you 
prayed could not keep you from sin for even five min- 
utes. He is not your Savior. My master is more power- 
ful than He.' " 

Sexual impurity is a common human sin. Mephis- 
topheles asks Faust to seduce Gretchen just as she is 
walking to church with a prayer book in her hand. This 
is Satanic. 

To write, read, or view pornography is another 
common sin. But it is a characteristic of American 
pornography, which promotes incest, pederasty, and 
perversion, that it is full of the names of God, Christ, 
and Mary. With every obscenity there is a sacred word, 
with every ugly gesture a heavenly expression, to defile 
and profane the holy. This is Satanic. 

To slay the innocent is a very common sin as well. 
To crucify Jesus, the Son of God, between two thieves 
in order to suggest guilt by association is Satanic. 

To kill political enemies, to make war and stir up 
revolution — even with mass killings — proves human 
sinfulness. But the Russian Communists, having killed 
millions of their enemies, turned their violence against 
even their friends, including their most illustrious com- 
rades, the chief perpetrators of their revolution. This is 


the seal of Satanism. It is revolution not for attaining a 
goal, but revolution and killing for killing's sake, what 
Marx called "the permanent revolution." 

Of twenty-nine members and candidates in the 
Central Committee of the Soviet Communists in 1917, 
the year of the revolution, only four had the good 
fortune to depart this life before being deprived of it. 
One of the four was posthumously declared "an enemy 
of the revolution." Thirteen were sentenced to death by 
their own comrades or disappeared. Two were so perse- 
cuted by Stalin that they committed suicide. 25 

To be a criminal or a Mafioso is a heinous human 
sin, but the Satanic goes beyond even what the Mafia 

Tomasso Buscetta, a representative of the Sicilian 
Mafia, who became a police informer and revealed the 
crimes of that organization, said: 

Crime is a necessity that one cannot avoid, but that always 
has a reason. With us gratuitous crime, which is an end in 
itself or the result of an individual impulse, is excluded. We 
exclude, for example, "transversal vendetta," i.e., the calcu- 
lated killing of someone near the target of our crime, such as 
a wife, children, or relatives. 

Satanic crime is of another order. Hitler killed mil- 
lions of Jews, including babies, with the excuse that 
Jews had done harm to the German people. For the 
Communists it was a matter of course to imprison and 
torture the family members of a person they considered 
guilty. When I was jailed, it was taken for granted that 
my wife must be jailed too, and that my son must be 
excluded from all schooling. 

Marxism is not an ordinary sinful human ideology. 
It is Satanic in its manner of sinning, as it is Satanic in 


the teachings it purveys. Only in certain circumstances 
has it openly avowed its Satanic character. 

One can judge a teacher by his disciples. The paint- 
er Picasso said, "An artist must discover the way to 
convince his public of the full truth of his lies." 26 

Who was the man who wrote this monstrosity? The 
same who wrote, "I came to communism as one comes 
to a fountain. . . . My adherence to communism is the 
logical consequence of my entire life and work." 27 

So one becomes a Marxist because his ideal is a lie. 
How sad! 

To gain an insight into the life and thinking of a 
Satanist, one need only read a few mild excerpts from 
the writing of Alister Crowley (1875-1947), notorious 
for his involvement in occult practices: 

Pity not the fallen. I never knew them. I console not. I hate 
the consoler and the consoled. 28 

The wolf betrays only the greedy and treacherous, the raven 
betrays only the melancholy and dishonest. But I am he of 
whom it is written: He shall deceive the very elect. . . . 

I have feasted myself on the blood of the saints, but I 
am not suspected of men to be their enemy, for my fleece is 
white and warm, for my teeth are not the teeth of one that 
tears flesh, and my eyes are mild, and they know me not as 
the chief of the lying spirits. . . P 

Beautiful art thou, O Babylon, and desirable. . . . O Babylon, 
Babylon, thou mighty mother, that ride upon the crowned 
beasts, let me be drunken upon the wine of your fornication; 
let your kisses wanton me unto death. 30 

Crowley quotes a multitude of sayings like this 
from completely unknown older Satanist works, un- 
available to the uninitiated. 


Blasphemous Versions of the Lord's Prayer 

The Soviet newspaper Sovietskaia Molodioj, February 
14, 1976, adds a new and shattering proof of the con- 
nections between Marxism and Satanism. It describes 
how militant Communists stormed churches and 
mocked God under the Czarist regime. For this pur- 
pose the Communists used a blasphemous version of 
the "Our Father": 

Our Father, which art in Petersburg 

[today, Leningrad], 
Cursed be your name, 
May your Kingdom crumble, 
May your will not be fulfilled, 

yea, not even in hell. 
Give us our bread which you 

stole from us, 
And pay our debts, as we paid 

yours until now 
And don't lead us further into temptation, 
But deliver us from evil — the police of Plehve 

[the Czarist prime minister], 
And put an end to his cursed government. 
But as you are weak and poor in spirit 

and in power and in authority, 
Down with you for all eternity. Amen. 31 

The ultimate aim of communism in conquering new 
countries is not to establish another social or economic 
system. It is to mock God and praise Satan. 

The German Socialist Student Union has also pub- 
lished a parody of the Lord s Prayer, indicating that the 
"true" meaning of the prayer upholds capitalism: 

Our Capital, which art in the West, 
May your investments be sure, 
May you make a profit. 

68 / MARX fr> SATAN 

May your shares increase in value, 
On Wall Street as in Europe. 
Our daily sale give us today, 

and extend our credits, 
As we extend those of our debtors. 
And do not lead us into bankruptcy, 
But deliver us from the trade unions, 
For thine is half the world and the power, 

and the riches, for 200 years. 

Mammon. 32 

The identification of Christianity with the interests 
of capitalism is outrageous. The true church knows 
that capitalism, too, is stained with blood, for every 
economic system bears the marks of sin. Christians 
oppose communism not from the viewpoint of capital- 
ism, but of the kingdom of God, which is their true 
social ideal. The above is nothing less than Satanic 
mockery of Jesus' most holy prayer, as is the one pub- 
lished by the Soviets. 

Mockery of the Lord s Prayer is customary in many 
Communist lands. Ethiopian children are taught to 
pray as follows: 

Our Party which rulest in the Soviet Union, 

Hallowed be thy name, 

Thy Kingdom come, 

Thy will be done in Ethiopia 

and in the whole world. 
Give us this day our daily bread, 

and don't forgive the trespasses 

of the Imperialists as we will not 

forgive them. 
And may we resist the temptation 

to abandon the fight, 
And deliver us from the evils of 

Capitalism. Amen. 


Over an Ethiopian Lutheran radio station confiscat- 
ed by the Communist government, a Satanist version of 
the Bible is broadcast. First Corinthians 13 sounds like 

Though I speak all the languages and have no enmity toward 
the landlords and capitalists, I have become as sounding 
brass. . . . Class hatred suffers no exploitation and is brutal. 
Class hatred envies their riches and vaunts itself with the 
successful revolutions in many Socialist states. . . . And now 
abide faith, hope, and class hatred, but the greatest of these 
is revolutionist hatred. 

During the general strike organized by the French 
Communists in 1974, workers were called to march in 
the streets of Paris shouting the slogan, "Giscard 
d'Estaing est foutu, les demons sont dans la rue! (Gis- 
card d'Estaing [then French president] is done with. 
Demons are now in the street)." Why not "the proletar- 
iat" or "the people"? Why this evocation of Satanic 
forces? What has this to do with the legitimate de- 
mands of the working class to have better salaries? 

Deification of Communist Leaders 

Communist leaders have been and are deified. Listen to 
the following poem honoring Stalin in Pravda (Mos- 
cow, March 10, 1939). {Pravda is the central organ of 
the Communist Party in the U.S.S.R.) 

The sun shines mildly and who would not know that you 

are this sun? 
The pleasant noise of the sea waves sings an ode to Stalin. 
The blinding snowy peaks of mountains sing the praise of 

The millions of flowers and meadows thank you. 

70 / MARX &> SATAN 

Likewise the covered tables. 

The beehives thank you. 

The fathers of all young heroes thank you, Stalin; 

Oh, Lenin's heir, you are for us Lenin himself. 

Thousands of such poems have been composed. 
Here is another hymn to Stalin of extraordinary fervor 
and beauty, reminding one of Eastern Byzantine Chris- 
tianity in the fourth and following centuries: 

great Stalin, O leader of the peoples, 
Thou who broughtest man to birth, 
Thou who purifiest the earth, 

Thou who restorest the centuries, 

Thou who makes bloom the Spring, 

Thou who makes vibrate the musical chords. 

Thou, splendor of my Spring, O Thou 
Sun reflected from millions of hearts. 

The foregoing hymn was published in Pravda in 
August 1936. In May 1935 the same official Party 
newspaper had published the following extraordinary 

He commands the sun of the enemies to set. 

He spoke, and the East for friends became a great glow. 

Should he say that coal turns white, 

It will be as Stalin wills. . . . 

The master of the entire world — remember — is now Stalin. 

A much later composition by a leading Soviet poet 
shows development in style but hardly in subject mat- 

1 would have compared him to a white mountain — but 

the mountain has a summit. 
I would have compared him to the depths of the sea — but 
the sea has a bottom. 


I would have compared him to the shining moon — but 
the moon shines at midnight, not at noon. 

I would have compared him to the brilliant sun — but 
the sun radiates at noon, not at midnight. 

Mao Tse-Tung has been hailed as the one "whose 
mind created the world." Kim Il-Sung, dictator of 
North Korea, is also deified, as is Nicolae Ceausescu, 
Communist dictator of Romania. 

Ceausescu is another Stalinist figure. He is the ob- 
ject of a personality cult and is likened to Julius Caesar, 
Alexander the Great, Pericles, Cromwell, Napoleon, Pe- 
ter the Great, and Abraham. This distinguished roster, 
it seems, is not enough. So he is also called "our lay 

(By the way, Communist Romania, which does not 
allow international religious conventions, permitted a 
witches' convention in the spring of 1979 in Curtea-de- 

In Bucharest there is a museum containing gifts 
brought by the people to Ceausescu. In it is a watercolor 
painted by a blind man who regained his sight through 
a miracle. He attributes it to the fact that "he concen- 
trated all his thoughts on the President, who not only 
can make the blind to see but can move the Carpathian 

Another portrayal shows Ceausescu with King Vlad 
Tsepesh, who was known as "the vampire Dracula" 
because he used to impale his adversaries. In similar 
fashion, Stalin magnified the personality of Czar Ivan 
the Terrible. 33 

S I X 


The Little and the Big Devils 

According to current official Marxist doctrine, which, 
as has been illustrated, is only a disguise, neither God 
nor the Devil exists. Both are fancies. Because of this 
teaching, Christians are persecuted by the Communists. 

However, the Soviet newspaper Kommunisma Uz- 
vara (April 1974) reports that many atheist circles have 
been created in Red Latvia's schools. The name given 
the children in the fourth through sixth grades is "little 
devils," while seventh graders are called "servants of 
the Devil." In another school eighth graders have the 
name "faithful children of the Devil." At the meeting 
the children come clothed as devils, complete with 
horns and tails. 1 

Thus, it is forbidden to worship God, though devil- 
worship is openly permitted and even encouraged 
among children of school age. This was the hidden 
objective of the Communists when they seized power 
in Russia. 

In Vitebsk (U.S.S.R.) Zoia Titova, a member of the 
Communist youth organization, was caught practicing 


black magic. When her case was brought before the 
assembly of Communist youth, there was unanimous 
refusal to punish her, though members who decide to 
worship God are expelled. The Communists consider it 
wrong to believe in God. For this "crime," many chil- 
dren have been separated from their families and kept 
in special atheist boarding schools. 

Incredibly, the Communists even wanted to make 
Satan-worshipers of church leaders. A Russian Ortho- 
dox priest named Platonov, an anti-Jewish agitator, 
went over to the side of the Communists when they 
came to power in Russia. For this, he was made a 
bishop and became a Judas who denounced members 
of his flock to the Secret Police, well knowing they 
would be severely persecuted. 

One day, while on a bus, he met his sister Alexan- 
dra, an abbess who had been arrested many times, 
apparently with her brother's knowledge. He asked her, 
"Why don't you speak to me? Don't you recognize your 
brother?" She answered, "You ask why? Father and 
Mother would turn over in their graves. You are serving 
Satan." Though an official Orthodox bishop in the So- 
viet Union, he replied, "Perhaps I am Satan myself." 2 

Pravoslavnaia Rus writes, 

The Orthodox cathedral in Odessa, so much loved by the 
Odessites, became the meeting place of Satanists soon after 
the Communists came to power. . . . They gathered also in 
Slobodka-Romano and in Count Tolstoi's former home. 

Then follows a detailed account of Satanist masses said 
by deacon Serghei Mihailov, of the treacherous Living 
Church, an Orthodox branch established in connivance 
with the Communists. An attendant describes the Sa- 
tanist mass as a "parody of the Christian liturgy, in 

74 / M A R X &> SATAN 

which human blood is used for communion." These 
masses took place in the cathedral before its main altar. 
Also in Odessa, a statue of Satan used to be ex- 
hibited in the Museum of the Atheists. It was called 
Bafomet. At night, Satanists would gather in the muse- 
um for prayer and chanting before the statue. 3 

Religious Obscenities 

It might be in some sense "logical" that Communists 
would arrest priests and pastors as counterrevolutionar- 
ies. But why were priests compelled by the Marxists in 
the Romanian prison of Piteshti to say Mass over excre- 
ment and urine? Why were Christians tortured into 
taking Communion with these as the elements? Why 
such an obscene mockery of religion? Why did the 
Romanian Orthodox priest Roman Braga, whom I 
knew personally when he was a prisoner of the Com- 
munists, and who presently resides in the U.S.A., have 
his teeth knocked out one by one with an iron rod in 
order to make him blaspheme? 

The Communists had explained to him and others: 
"If we kill you Christians, you go to heaven. But we 
don't want you to be crowned martyrs. You should 
curse God first and then go to hell." 

In the prison of Piteshti the Communists would 
force a very religious prisoner to be "baptized" daily by 
putting his head into the barrel in which his fellow- 
sufferers had fulfilled their necessities, meanwhile 
obliging the other prisoners to sing the baptismal ser- 

A theology student was forced to dress in white 
sheets (in imitation of Christ's robe), and a phallus 


made out of soap was hung around his neck with a 
string. Christians were beaten to insanity to force them 
to kneel before such a mocking image of Christ. After 
they had kissed the soap, they had to recite part of the 
liturgy. 4 

Some prisoners were compelled to take off their 
trousers and sit with their naked bottoms on open 
Bibles. 5 

Such blasphemous practices were perpetrated for at 
least two years with the full knowledge of the Party's 
top leadership. What have such indignities to do with 
socialism and the well-being of the proletariat? Are 
their anticapitalist slogans not merely pretexts for orga- 
nizing Satanic blasphemies and orgies? 

Marxists are supposed to be atheists who believe in 
neither heaven nor hell. In these extreme circum- 
stances, Marxism has lifted its atheistic mask to reveal 
its true face, the face of Satanism. Communist persecu- 
tion of religion might have a human explanation, but 
the fury of such perverse persecution can only be Satan- 

In Romanian prisons and in the Soviet Union as 
well, nuns who would not deny their faith were raped 
anally, and Baptist girls had oral sex forced on them. 6 

Many prisoners who were so treated died as mar- 
tyrs, but the Communists were not satisfied with this. 
Using Luciferian techniques, they made martyrs die 
blaspheming because of the delirium provoked by tor- 

Only once in all his works did Marx ever write 
about torture. During his own lifetime, many of his 
followers were tortured by Russian Czarist authorities. 
Since Marx is usually described as a humanist, one 

76 / MARX &> SATAN 

would expect him to write with horror about such an 
abominable practice. But his only comment was, 

Torture alone has given rise to the most ingenious mechani- 
cal inventions and employed many honorable craftsmen in 
the production of the instruments. 7 

Torture is productive, it leads to ingenious inven- 
tions — this is all Marx had to say about the subject. 
No wonder Marxist governments have surpassed all 
others in torturing their opponents! This alone displays 
the Satanic nature of Marxism. 

Marxism also is based on a hatred for God. In 
1923, in the Soviet Union, mock trials of God were 
held in the presence of Trotsky and Lunatcharski. 8 But 
such opposition to God and His people do not belong 
only to the past. 

Satanist desecrations of Catholic churches have oc- 
curred in the 1970s in Upyna, Dotnuva, Zanaiciu, Kal- 
varija, Sede, etc., localities in Soviet Lithuania. The 
most recent about which we know happened in Alse- 
deai on September 22, 1980. 9 

In his book Psychiatric Hospital 14, Moscow, 
Georgi Fedotov tells of his conversation with the psy- 
chiatrist Dr. Valdimir Levitski about a Christian named 
Argentov who was detained there. The physician says, 
"You are pulling your friend Eduard toward God and 
we toward the Devil. So I'm using my rights as a psy- 
chiatrist to deny you and your friends access to him." 

The Christian Salu Daka Ndebele was interrogated 
by the Secret Police of Maputo in Communist Mozam- 
bique. The officer said to him, "We want to kill your 
God." He raised his gun toward the head of the prison- 
er and declared, "This is my God. With this I have the 


power of life and death. If your God comes here, I will 
shoot Him dead myself." 10 

In Chiasso, Communist Angola, Communists 
slaughtered animals in a church and placed their heads 
on the altar and pulpit. A poster proclaimed, "These 
are the gods whom you adore." Pastor Aurelio Chi- 
canha Saunge was killed, together with one hundred 
and fifty parishioners. 11 

When the Catholic Lithuanian priest Eugene Vosi- 
kevic was killed, his mouth was found to have been 
filled with bread, an apparent Satanist ritual. 12 

Vetchernaia Moskva, a Communist newspaper, let 
pass a Freudian slip of the pen: 

We do not fight against believers and not even against 
clergymen. We fight against God to snatch believers from 
Him. 13 

A "fight against God to snatch believers from Him" 
is the only logical explanation for the Communist fight 
against religion. 

We do not wonder at these words in a Soviet news- 
paper. Marx had said it already in his book German 
Ideology. Calling God "the absolute Spirit," as his teach- 
er Hegel had done, he wrote, "We are concerned with a 
highly interesting question: the decomposition of the 
Absolute Spirit." 

It was not a fight against false belief in a nonexis- 
tent God that preoccupied him. He believed that God 
does exist and wanted to see this Absolute Spirit de- 
compose, like many prisoners of the Communists who 
were made to rot in jail. 

In Albania a priest, Stephen Kurti, was sentenced to 
death for having baptized one child. Baptisms must be 

78 / MARX & SATAN 

performed in secret in many Communist lands, includ- 
ing North Korea. 

The prosecutor at the trial of Metropolitan Benja- 
min of Leningrad said, 

The whole Orthodox church is a subversive organization. 
Properly speaking, the entire church ought to be in prison. 

The only reason all Christians are not in jail in the 
Soviet Union is that the Communists are not quite 
powerful enough. But the will to destroy is there. Unre- 
strained by the Spirit of God and empowered by the 
forces of evil, they would indeed destroy the whole 
earth, including themselves. 

In the Soviet Union baptisms can be officiated only 
after registration. Persons wishing to be baptized or to 
have their child baptized must present their identity 
cards to the representative of the church board, who in 
turn must report them to the state authorities. The 
result is persecution. Kolkhozniks (workers on collec- 
tive farms) have no identity cards and can therefore 
baptize their children only secretly. 14 Many Protestant 
pastors have received prison sentences for baptizing 

The Communist fight against baptism presupposes 
belief in its value for a soul. Religious people in Israel or 
Pakistan or Nepal oppose baptism in the name of their 
own religious outlook, because it is a Christian seal. 
But for atheists — as Communists clearly declare them- 
selves to be — baptism should mean nothing. Supposed- 
ly it neither benefits nor harms the baptized. Why then 
do these Communists fight against baptism? It is be- 
cause Communists "fight against God to snatch believ- 
ers from Him." Their ideology is not really inspired by 
atheism, but by a fervent hatred for God. 


"Among other purposes/' said Lenin, "we created 
our party specifically for the fight against any religious 
deceiving of the people." 

Occult Practices 

More about the relationship between Marxism and the 
occult can be found in Psychic Discoveries Behind the 
Iron Curtain 15 by Sheila Ostrander and Lynn Schroder. 
It is highly significant that the Communist East is much 
more advanced than the West in research about the 
dark forces manipulated by Satan. 

Dr. Eduard Naumov, a member of the International 
Association of Parapsychologists, was arrested in Mos- 
cow. The Moscow physicist L. Regelsohn, a Hebrew- 
Christian who took his defense, tells us the reason for 
his arrest: Naumov endeavored to keep the psychic 
sphere of life free from the domination of evil forces 
that used parapsychology as a new weapon for the 
oppression of the human soul. 

In Czechoslovakia, Bulgaria, etc., the Communist 
Party spends huge sums on secret investigation into this 
science. There is an Iron Curtain which hides from the 
West information about what happens in the twenty 
parapsychological institutes located in the Soviet 

Komsomolskaia Pravda (Moscow) published a 
lengthy article about hypnotists who help people "re- 
gress to past lives." For the induction process they use 
the following suggestions: 

You descend into earth, deeper, even deeper. You and the 
earth become one. . . . You are deep in the earth. You are 
surrounded by thick darkness. . . . Around you is eternal 
night. . . . 

Now we approach a spot of light far away . . . nearer and 

80 / MARX £> SATAN 

nearer. We sneak through a small hole to the sky, leaving our 
own body deep in the earth. . . . We overcome the frontiers 
of time . . . and we return to your past. . . ." 

In such articles the Soviets use intentional double- 
talk. Aware that some might become frightened, they 
are purposefully reserved, claiming they only inform 
without agreeing. But what would readers think of an 
editor who reprinted provocative articles and lustful 
pictures endlessly from Playboy while claiming that he 
did not agree fully with what he was purveying to the 

Soviet writers say clearly that this "time machine" is 
not science fiction. "Transpersonalism" offers this voy- 
age in time. 

In the Satanist black masses, all prayers are said 
from the end to the beginning, and the priestly robe is 
worn inside out. Inversion is the Satanist rule, and this 
is applied even to the doctrine of reincarnation. Where- 
as Indian devotees are concerned about their future 
reincarnations and try to better themselves by obeying 
what they believe to be God's commandments, the Sa- 
tanists offer a return to former incarnations. They care 
nothing about a better future in eternity. 

Marxism as a Church 

Just as Satan came to Jesus with Bible verses, so Marx 
used texts of Scripture, though with much distortion. 
Volume 2 of The Works of Marx and Engels opens 
with Jesus' words to His disciples (John 6:63), as 
quoted by Marx in his book The Holy Family: "It is 
the spirit which gives life." Then we read: 

Criticism [his criticism of all that exists] so loved the masses 
that it sent its only-begotten son [i.e., Marx], that whosoever 


believes in him should not perish but have a life of criticism. 
Criticism became masses and lived among us, and we saw its 
glory as the glory of the only-begotten Son of the Father. 
Criticism did not consider it robbery to be equal with God, 
but made itself of no reputation, taking the form of a book- 
binder, and humbled itself up to nonsense — yes, critical non- 
sense in foreign languages. 17 

Those knowledgeable in Scripture will recognize 
this as a parody of Biblical verses (John 3:16; 1:14; 
Philippians 2:6-8). Here again, Marx declares his own 
works to be "nonsense," as well as "swinish books." 

Marxism is a new religion, and it even "uses" Scrip- 
ture. Its main work, The Capital by Marx, is called 
"the Bible of the working class." Marx considered him- 
self "the Pope of Communism." 18 

Communism "has the pride of infallibility." 19 All 
who oppose the Communist "creed" (this expression is 
used by Engels) 20 are excommunicated. Marx wrote, 
"Bakunin should beware. Otherwise we will excom- 
municate him." 21 

Those who die in the service of Marxism are feast- 
ed as "martyrs." Marxism also has its sacraments: the 
solemn receptions in the toddlers' organization called 
"the Children of October," the oaths given when re- 
ceived as "Pioneers," after which come the higher 
grades of initiation in the Komsomol and the Party. 
Confession is replaced with public self-criticism before 
the assembly of Party members. 22 

Marxism is a church. It has all the characteristics of 
a church. Yet, its god is not named in its popular 
literature. But, as seen by the proofs given in this book, 
Satan is obviously its god. 

It is strange that though Marxism is clearly Satanic, 
it is not seen as a threat by many churches in the free 

82 / MARX &> SATAN 

world. Some illuminating statistics on this are available. 

Seminary professors in the U.S.A. were asked, "Can 
an individual consistently be a good member of your 
denomination and adhere to Marxism?" 

Below are the percentage figures of those who an- 
swered Yes: 23 

Episcopalian 68% 

Lutheran 53 

Presbyterian 49 

Methodist 49 

Church of Christ 47 

American Baptist 44 

Roman Catholic 31 

How sad that those who follow the Truth are 
duped by those who serve the father of lies. 



Marx and Darwin 

What was the specific contribution of Marx to Satan's 
plan for mankind? 

The Bible teaches that God created man in His own 
image (Genesis 1:26). Up to the time of Marx, man 
continued to be considered as "the crown of creation." 
Marx was Satan's chosen tool to make man lose his 
self-esteem, his conviction that he comes from high 
places and is meant to return to them. Marxism is the 
first systematic and detailed philosophy which drasti- 
cally reduces the notion of man. 

According to Marx, man is primarily a belly which 
has to be filled and refilled constantly. The prevailing 
interests of man are economic in nature; he produces in 
order to satisfy his needs. For this purpose, he enters 
into social relationships with others. This is the basis of 
society, what Marx calls the infrastructure. Marriage, 
love, art, science, religion, philosophy, everything other 
than the needs of the belly, are all superstructure, deter- 
mined in the last analysis by the state of the belly. 

No wonder Marx praised Darwin's book The De- 

84 / MARXfcSATA N 

scent of Man, another masterstroke which makes men 
forget their divine origin and divine purpose. Darwin 
said that man springs from the animal world. 

Man was dethroned by these two. Satan could not 
dethrone God, so he devalued man. Man was shown to 
be the progeny of animals and a mere servant to his 

It is a strange coincidence that the nineteenth cen- 
tury gave the world three leading personalities opposed 
to Christianity, all bearing the name of Charles: Karl 
(German for Charles) Marx, Charles Darwin, and the 
French poet Charles Baudelaire. The latter wrote in 
"Abel and Cain": 

Race of Cain, ascend to heaven 
And throw God to the earth. 

Marx wrote to Ferdinand Lassalle on January 16, 
1861, "Darwin's book is very important and serves me 
as a basis in the natural sciences for the historical class 

Marx's son-in-law, Paul Lafargue, in Socialism and 
the Intellectuals, says, 

When Darwin published his Origin of Species, he took away 
from God his role as creator in the organic world, as Frank- 
lin has despoiled him of his thunderbolt. 

(It was not Darwin's original intent to harm religion. 
He had written, "There is a grandeur in this view of 
life, with its several powers, having been originally 
breathed into a few forms or into one." In order to 
make his position more emphatic, Darwin inserted the 
phrase "by the Creator" after "breathed" in the second 


edition. It remained there in all the succeeding editions 
he published.) 

Later Freud would complete the work of these two 
giants, reducing man basically to a sex urge, sometimes 
sublimated in politics, art, or religion. It was the Swiss 
psychologist Carl Gustav Jung who returned to the 
Biblical doctrine that the religious impulse is man's ba- 
sic urge. 

The age of Marx was a time of Satanist ferment in 
many spheres of life. The Russian poet Sologub wrote, 
"My father is the Devil." Another Russian poet, Briu- 
sov, said, "I glorify equally the Lord and the Devil." 

Marx was a child of the time that gave us Nietzsche 
(Hitler's and Mussolini's favorite philosopher), Max 
Stirner, an extreme anarchist, and Oscar Wilde, the first 
theoretician of freedom for homosexuality, a vice which 
today has met with acceptance even among the clergy. 

Satanic forces prepared Russia for the victory of 
Marxism. The time of the revolution was a period 
when love, goodwill, and healthy feeling were consid- 
ered mean and retrograde. Girls hid their innocence 
and husbands their faithfulness. Destruction was 
praised as good taste, neurasthenia as the sign of a fine 
mind. This was the theme of new writers who burst on 
the scene out of obscurity. Men invented vices and 
perversions, and were fastidious in their avoidance of 
being thought moral. 

How was it that Stalin became a revolutionist after 
reading Darwin? 1 As a student in an Orthodox semi- 
nary, he obtained from Darwin the concept that we are 
not creatures of God, but the result of an evolution in 
which ruthless competition reigns. It is only the strong- 

86 / MARX &> SATAN 

est and most cruel who survive. He learned that moral 
and religious criteria play no role in nature and that 
man is as much a part of nature as a fish or an ape. 
Long live ruthlessness and cruelty! 

Darwin had written a scientific book setting forth 
his theory of origins. It had no economic or political 
implications. But though many might go so far as to 
concede that God created the world through a long 
process of evolution, the end result of Darwin's theory 
has been the killing of tens of millions of innocents. He 
therefore became the spiritual father of the greatest 
mass-murderer in history. 

Beyond the intellectual turmoil of the nineteenth 
century can be traced the influence of the French Rev- 
olution, which was spiritually very much akin to the 
Russian cataclysm of the twentieth century. 

During the upheaval in France, Anarchasis Clootz, a 
leading French revolutionary and Illuminatus, declared 
himself to be "the personal enemy of Jesus Christ." He 
proclaimed before the Convention of November 17, 
1792, "The people is the sovereign and the god of the 
world. . . . Only fools believe in any other God, in a 
Supreme Being." The Convention then issued a decree 
proclaiming "the nullification of all religions." 

For those of us who take seriously the words of the 
Lord's Prayer, "Deliver us from evil," the meaning is 
clear: we implore a loving God to protect us and soci- 
ety around us from false doctrine, from pernicious art 
that accustoms us to evil under the guise of beauty, and 
from immorality in life. Then we need have no fear of 
the Devil's snares. 

You have a choice: Do you want to become like the 
Devil, cruel and vicious, or like Jesus, the God-man of 
holy love and peace? 


Moses Hess's False Zionism 

To complete the picture, we will consider Moses Hess, 
the man who converted Marx and Engels to the Social- 
ist ideal. 

There is a tombstone in Israel inscribed with the 
words, "Moses Hess, founder of the German Social- 
Democrat Party." Hess expounds his beliefs in the Red 
Catechism for the German People: 

What is black? Black is the clergy. . . . These theologians are 
the worst aristocrats. . . . The clergyman teaches the princes 
to oppress the people in the name of God. Secondly, he 
teaches the people to allow themselves to be oppressed and 
exploited in God s name. Thirdly and principally, he provides 
for himself with God's help a splendid life on earth, while the 
people are advised to wait for heaven. 

The Red flag symbolizes the permanent revolution until 
the completed victory of the working classes in all civilized 
countries: the Red republic. . . . The Socialist revolution is 
my religion. . . . The workers, when they have conquered one 
country, must help their brethren in the rest of the world. 2 

This was Hess's religion when he first issued the 
Catechism. In the second edition, he added a few chap- 
ters. This time the same religion, i.e., the Socialist revo- 
lution, uses Christian language in order to accredit it- 
self with believers. Together with the propaganda of 
revolution, there are indeed a few nice words about 
Christianity as a religion of love and humanity. But its 
message must be made clearer: its hell must not be on 
earth and its heaven beyond. The Socialist society will 
be the true fulfillment of Christianity. Thus Satan dis- 
guises himself as an angel of light. 

After Hess convinced Marx and Engels of the So- 
cialist idea, claiming from the very beginning that its 
purpose would be to give "the last kick to medieval 

88 / M A R X &> S A T A N 

religion" 3 (his friend Georg Jung said it even more 
clearly: "Marx will surely chase God from his heav- 
en" 4 ), an interesting development took place in Hess s 
life. He who had founded modern socialism also 
founded an entirely different movement, a specific 
brand of Zionism. 

Thus Hess, founder of a socialism whose aim was 
to "chase God from heaven," was also founder of a 
diabolic type of Zionism that was to destroy godly 
Zionism, the Zionism of love, understanding, and con- 
cord with surrounding nations. He who taught Marx 
the importance of class struggle wrote in 1862 these 
surprising words: "Race struggle is primary, class 
struggle is secondary." 5 

He had lighted the fire of class war, a fire never 
extinguished, instead of teaching people to cooperate 
for the common good. The same Hess then breeds a 
distorted Zionism, a Zionism of race struggle. As we 
reject Satanic Marxism, so also must every responsible 
Jew or Christian reject this diabolical perversion of Zi- 

Hess claims Jerusalem for the Jews, but without 
Jesus, the King of the Jews. What need has Hess of 
Jesus? He writes, 

Every Jew has the making of a Messiah in himself, every 
Jewess that of a Mater Delorosa in herself. 6 

Then why in the world did he not make of the Jew 
Marx a Messiah, a God-anointed man, instead of a 
hater bent on chasing God from heaven? For Hess, 
Jesus is "a Jew, whom the heathen deified as their 
Savior." 7 Neither Hess nor the Jews seem to need Him 
for themselves. 


Hess does not wish to be saved himself, and for an 
individual to seek personal sanctification is "Indo-Ger- 
man," he says. The aim of the Jews, according to him, 
must be "a Messianic state," "to prepare mankind for 
the revelation of the divine essence," 8 which means, as 
he acknowledges in his Red Catechism, to wage the 
Socialist revolution through racial and class struggle. 

Moses Hess, who allotted to his idol Marx the task 
of putting an end to medieval religion, replacing it with 
the religion of Socialist revolution, writes these amazing 
words: "I have always been edified by Hebrew pray- 
ers." 9 What prayers do those who consider religion the 
opiate of the people say? We have seen already that the 
founder of scientific atheism prayed while wearing phy- 
lacteries before burning candles. Jewish prayers can be 
misused in a blasphemous sense, just as Christian pray- 
ers are perverted in Satanist ritual. 

Hess had taught Marx that socialism was insepara- 
ble from internationalism. Marx writes in his Commu- 
nist Manifesto that the proletariat has no fatherland. In 
his Red Catechism Hess mocks the fatherland notion of 
the Germans, and he would have done the same with 
the fatherland notion of any other European nation. 
Hess criticized the Erfurt program of the German So- 
cial-Democrat Party for its unconditional recognition of 
the national principle. But Hess is an internationalist 
with a difference: Jewish patriotism must remain. He 

Whoever denies Jewish nationalism is not only an apostate, a 
renegade in the religious sense, but a traitor to his people 
and to his family. Should it prove true that the emancipation 
of the Jews is incompatible with Jewish nationalism, then the 
Jew must sacrifice emancipation. . . . The Jew must be, above 
all, a Jewish patriot. 10 


I agree with Hess's patriotic ideas to the extent that 
what is sauce for the goose is sauce for the gander. I am 
for every kind of patriotism — that of the Jews, the 
Arabs, the Germans, the Russians, the Americans. Pa- 
triotism is a virtue if it means the endeavor to promote 
economically, politically, spiritually, and religiously the 
welfare of one's own nation, provided that it is done in 
friendship and cooperation with other nations. But the 
Jewish patriotism of a revolutionary Socialist who de- 
nies the patriotism of all other nations is highly suspect. 
This seems to be a diabolical plan to make all peoples 
hate the Jews. 

If I were a non-Jew who saw the Jews accept Hess's 
plan of unilateral patriotism, I would oppose it. Fortu- 
nately, no Jews have accepted this Satanic plan. In fact, 
it was Herzl who gave a sane turn to Zionism. In its 
modern form no trace of Satanism has remained. 

The race struggle proposed by Hess is false, as false 
as the class struggle he enjoined. 

Hess did not abandon socialism for this specific 
kind of Zionism. After writing Rome and Jerusalem, he 
continued to be active in the world Socialist move- 

Hess does not state his thoughts clearly; therefore it 
is difficult to evaluate them. It is enough to know that 
according to him, "the Christian world views Jesus as a 
Jewish saint who became a pagan man." 11 It is enough 
for us to read in his book, "We today long for a far 
more comprehensive salvation than that which Chris- 
tianity was ever able to offer." 12 From The Red Cate- 
chism it follows that this more comprehensive salvation 
is the Socialist revolution. 

It could be added that Hess was not only the origi- 
nal source of Marxism and the man who attempted to 


create an anti-God Zionism, but also the predecessor of 
the liberation theology currently endorsed in the World 
Council of Churches and Catholicism. One and the 
same man, who is almost unknown, has been the 
mouthpiece of three Satanic movements: communism; 
a racist, hateful brand of Zionism; and a theology of 

No one can be a Christian without loving the Jew r s. 
Jesus was Jewish, as were the virgin Mary and all 
the apostles. The Bible is Jewish. The Lord has said, 
"Salvation is of the Jews" (John 4:22). Hess, on the 
other hand, exalted the Jews as though he consciously 
wanted to create a violent anti-Jewish reaction. He said 
that his religion was that of Socialist revolution. The 
clergy of all "other" religions were crooks. Revolution 
was the only religion for which Hess had a high regard. 
He writes, 

Our religion (the Jewish) has as its point of departure the 
enthusiasm of a race which from its appearance on the stage 
of history has foreseen the final purposes of mankind and 
which had a foreboding of the messianic time in which the 
spirit of humanity will be fulfilled, not only in this or that 
individual or only partially, but in the social institutions of all 
mankind. 13 

This time — which Hess calls "messianic" — is the time 
of the victory of the Socialist world revolution. The 
idea that the Jewish religion had as its point of depar- 
ture the concept of a godless Socialist revolution is an 
ugly joke and an insult to the Jewish people. 

Hess speaks persistently in religious terms, but he 
does not believe in God. He writes that "our God is 
nothing more than the human race united in love." 14 
The way to arrive at such a union is the Socialist revo- 


lution, in which tens of millions of specimens of his 
beloved mankind will be tortured and killed. 

He makes no secret of the fact that he wishes nei- 
ther the domination of heaven, nor that of earthly pow- 
ers, which are both oppressive. There is no good in any 
religion, except that of social revolution. 

It is useless and inefficient to elevate the people to real 
freedom and to make them participate in the goods of exis- 
tence, without freeing them from spiritual slavery, i.e., from 
religion. 15 

He speaks in one breath about "the absolutism of celes- 
tial and earthly tryants over slaves." 16 

The Satanic depths of communism can be under- 
stood only by knowing the kind of man Moses Hess 
was, for he influenced Marx and Engels, with whom he 
founded the First International, as well as Bakunin. 
Without a knowledge of Hess, Marx is unintelligible, 
because it is he who brought Marx to socialism. 

Consider Marx's words already quoted: 

Words I teach all mixed up into a devilish muddle. 
Thus, anyone may think just what he chooses to think. 

Marx wrote in such a manner. Hess s writings are 
an even more devilish muddle, which are difficult to 
untangle but which must be analyzed for possible con- 
nections between Marx and Satanism. 

Hess s first book was called The Holy History of 
Mankind. He proclaimed it to be "a work of the holy 
spirit of truth," 17 saying further that as the Son of God 
freed men from their own slavery, Hess would free 
them from political bondage. "I am called to witness for 
the light, as John has been." 18 

At that time Marx, who was still opposed to social- 


ism and had not known Hess personally, started to 
write a book against him. For unknown reasons, this 
book was never completed. He later became Hesss 
disciple. 19 

As previously indicated, Hess s avowed aims were to 
give a last kick to medieval religion and to produce 
ravages. In the introduction to his book Last Judgment, 
he declares his satisfaction that the German philos- 
opher Kant had allegedly "decapitated the old Father 
Jehovah together with the whole holy family." 20 (Hess 
covers his own ideas with the name of the great philos- 
opher. Kant had had no such intentions. He had writ- 
ten to the contrary: "I had to limit knowledge to make 
place for faith.") 21 

Hess declares the Jewish as well as the Christian 
religion to be "dead," 22 which does not prevent him 
from writing in Rome and Jerusalem about "our holy 
writings," "the holy language of our fathers," "our 
cult," "the divine laws," "the ways of Providence," and 
"godly life." 23 

It is not that at different stages in life he held 
different opinions. In his pseudo-Zionist book he de- 
clares that he does not disown his former godless en- 
deavors. No, this is an intentional "devilish muddle." 24 

Hess was Jewish and a forerunner of Zionism. Be- 
cause Hess, Marx, and other people like them were 
Jewish, some people consider communism a Jewish 
plot. Yet Marx also wrote an anti-Jewish book. In this 
repect, too, he has simply followed Hess. 

This "Zionist," Hess, who elevates Jewry to heaven, 
wrote in his book About the Monetary System: 

The Jews, who had the role, in the natural history of the 
social animal world, to develop mankind into a savage ani- 
mal, have fulfilled this, their professional job. The mystery of 

94 / MARX &> SATAN 

Judaism and Christianity has been revealed in the modern 
Judeo-Christian. The mystery of the blood of Christ, like the 
mystery of the old Jewish worship of the blood, appears here 
unveiled as being the mystery of the predatory animal. 25 

Don't worry if you fail to understand these words. 
They were written "mixed up into a devilish muddle," 
but the hatred for Jewishness contained in them is 
clear. Hess is a racist, Jewish as well as anti-Jewish, 
according to the needs of the spirit which inspired his 
works and which he calls "holy." 

Hitler could have learned his racism from Hess. He 
who had taught Marx that social class is a decisive 
factor also wrote the contrary: "Life is an immediate 
product of race." 26 Social institutions and conceptions, 
as well as religions, are typical and original creations of 
the race. The problem of race lies hidden behind all the 
problems of nationalities and freedom. All past history 
was concerned with the struggle of races and classes. 
Race struggle is primary; class struggle is secondary. 27 

How will Hess manage to have so many contradic- 
tory ideas triumph? 

I will use the sword against all citizens who resist the en- 
deavors of the proletariat. 28 

We will hear the same from Marx: 

Violence is the midwife which takes the new society out of 
the womb of the old one. 29 

Marxs first teacher was the philosopher Hegel, 
who merely paved the way for Hess. Marx, too, had 
sucked poison from Hegel, for whom Christianity was 
wretched in comparison to the glorious past of Greek 
culture. Hegel wrote: "Christians have piled up such a 


heap of reasons for comfort in misfortune . . . that we 
ought to be sorry in the end that we cannot lose a 
father or a mother once a week," while for the Greek 
"misfortune was misfortune, pain was pain." 30 

Christianity had been satirized in Germany before 
Hegel. But he was the first to satirize Jesus Himself. He 
also wrote nice things about Christianity, the same 
"devilish muddle." 

We are what we feed upon. Marx fed upon Satanic 
ideas; therefore he set forth Satanist doctrine. 

The Organization "Hell" 

Communists have a habit of creating front organiza- 
tions. All of the above suggests the probability that 
Communist movements are themselves front organiza- 
tions for occult Satanism. This would explain why all 
the political, economic, cultural, and military weapons 
used against communism have proved so inefficient. 
The means to fight Satanism are spiritual, not carnal; 
otherwise, while one Satanist front organization, such 
as nazism, is defeated, another will rise to greater vic- 

Himmler, the minister of interior affairs of Nazi Ger- 
many, thought himself to be King Henry the Fowler s 
reincarnation. He believed that it was possible to har- 
ness occult powers to serve the Nazi army. Several Nazi 
leaders were involved in black magic. 

What was mere supposition when I published the 
first edition of this present book is now a proven fact. 
The proof has been given by the Communists them- 
selves. The story begins with the Netchaiev case, which 
prompted Dostoyevski to write his renowned novel 
The Demons. 

Netchaiev, called a "splendid, young fanatic" 31 by 

96 / MARXfr>SATAN 

Bakunin, Marx's collaborator in founding the First In- 
ternational, wrote The Catechism of the Revolutionist 
as the guide for the Russian organization "Popular Re- 
venge." It appeared around 1870. 

The purpose of this organization was formulated as 

Our cause is terrible, complete, universal, and pitiless de- 
struction. . . . Let us unite with the savage, criminal world, 
these true and only revolutionists of Russia. 32 

The first man the Netchaiev group killed was one of 
their founding comrades, Ivanov, who dared to criticize 
his leadership. No criticism was permitted. 

Netchaiev's plan was to divide mankind into two 
unequal parts. 

One tenth gets personal liberty and unlimited rights over the 
other nine tenths. These must lose their personality and turn 
into a kind of herd. 33 

They will engage in spy work. Each member of society will 
spy on the other and will be obliged to denounce. ... All are 
slaves and are equal in slavery. 34 

Netchaiev wrote in his Catechism: 

A revolutionist must infiltrate everywhere, in the upper and 
lower classes ... in churches ... in literature. 

His disciple Peter Verhovensky commented: 

We are already terribly powerful. . . . Jurors who acquit 
criminals are completely ours. The district attorney who 
trembles in courts not to be considered liberal enough is 
ours. Administrators, men of letters, we are many, very 
many, and they don't know they belong to us. 35 


On the basis of such a program an organization 
with an impressive name was formed — the World Rev- 
olutionist League. Its constitution was signed by Net- 
chaiev and Bakunin, Marx's intimate collaborator. 36 In 
the beginning the League consisted of only a handful of 

The revolutionist Duke Peter Dolgorukov wrote on 
October 31, 1862: 

In London I met Kelsiev (who belonged to the above organ- 
ization), a narrow-minded but good man, terribly fanatical, 
with the face of a soft man. Kelsiev told me softly, with a 
benevolent look: "If we have to slaughter, why not slaughter, 
provided this is useful?" ... All these London men speak 
continually about "burning down, slaughtering, cutting in 
pieces." These words have never left their tongue since Ba- 
kunin came to England. . . . 

In 1869, in Geneva, Netchaiev wrote a proclama- 
tion in which, referring to the man who shot Emperor 
Alexander II, he advises: 

We must consider what Karakazov did as prologue. Yes, this 
was a prologue. Let us see to it that the drama itself begins 
soon. 37 

Another proclamation says, 

Soon, soon the day comes when we will unfurl the great flag 
of the future, the Red flag, and we will attack with great 
noise the Imperial palace. . . . 

We will have one shout, "To the axes!" and then we will 
kill the party of the emperor. Do not pity. . . . Kill in public 
places if these base rascals dare to enter them, kill in houses, 
kill in villages. 

Remember, those who will not side with us will be 
against us. Whoever is against us is our enemy. And we must 
destroy enemies by all means. 38 

98 / MARX 6* SATAN 

In 1872, a revolutionary society was formed under 
the simple name "The Organization," which had a su- 
persecret kernel chillingly called "Hell." Though its 
goals have continued to be pursued for well over a 
century by groups which continually change their 
names, its existence has been unknown to the outside 

Soviet historians have dared to write about the ac- 
tivities of "Hell," a forerunner of the Russian Commu- 
nist Party, only as recently as 1965, ninety-three years 
after its formation. 

In Revolutionist Underground in Russia, E. S. Vi- 
lenskaia wrote: 

"Hell" was the name of the center above the secret organiza- 
tion, which not only used terror against the monarchy, but 
also had punitive functions toward the members of the se- 
cret organization. 39 

In Tchernishevsky or Netchaiev, 40 we read that one 
of the members (Fediseev) of "Hell" took it upon him- 
self to poison his own father in order to give the organ- 
ization his inheritance. 

Tchernishevsky, who belonged to this movement, 

I'll participate in revolution; I am not frightened by dirt, by 
drunkards with sticks, by slaughter. We don't care if we have 
to shed thrice as much blood as the rebels in the French 
revolution. So what if we had to kill a hundred thousand 
farmers? 41 

Here are some of the expressed aims of this Satanic 


Mystification is the best, almost the only means to impel 
men to make a revolution. 

It is enough to kill a few million people and the wheels of 
revolution will be oiled. 

Our ideal is awful, complete, universal, and pitiless destruc- 

And again: 

Mankind must be divided into two unequal parts. One tenth 
receives personal liberty and unlimited rights over the other 
nine tenths. The latter must lose their personality and be- 
come a kind of herd. 42 

In their writings we constantly find the words, "We 
are not afraid." A typical example is the following proc- 

We are not afraid that we might find out three times more 
blood will have to be shed for the overthrow of the existing 
order than the Jacobins (French revolutionists) had to shed 
in their revolution in 1790. ... If for the fulfillment of our 
objectives we had to slaughter one hundred thousand land- 
lords, we would not be afraid of this either. 43 

In reality, the number of victims was much greater. 
Churchill says in his Memoirs of World War II that 
Stalin confessed that ten million people died as a result 
of the collectivization of agriculture in the Soviet 

The important fact to remember is that the Com- 
munists have now confessed, after a delay of almost a 
hundred years, that at the inception of their movement 
was a circle called "Hell." Why "Hell"? Why not "The 
Society for the Betterment of the Poor" or ". . . of 
Mankind"? Why the stark emphasis on hell? 

100 / MARX&>SATAN 

Today the Communists are more cautious. But in 
the beginning their very name revealed that their 
avowed aim was to recruit men for eternal damnation. 


A gigantic organism has been created by the Soviet 
Secret Police to destroy the churches in the whole 
world. Their first aim is to cancel or minimize the 
hostility of religions toward communism. Additionally, 
they seek allies within the churches so they can use 
clerical prestige to bring the mass of believers into the 
camp of revolution. The name of this department is 
Orginform. It has secret cells in every country, and in 
every large religious organization. 

One can assume that anti-Communist organizations 
and missions working behind the Iron Curtain are its 
main target. Communist agents specializing in propa- 
ganda and provocation infiltrate churches and missions 
to prepare the ideological disarmament of the faithful. 

Its first director, Vassilii Gorelov, was formerly an 
Orthodox priest, an apostle turned Judas. The head- 
quarters are in Warsaw. The actual leader is Theodor 

Originform has one school in Feodosia for training 
agents for Latin countries and one in Moscow for 
North America. The agents for Britain, Holland, Scan- 
dinavia, etc., are trained in Siguel (Latvia) and those for 
Moslem countries in Constantza (Romania). 

These schools prepare false pastors, priests, imams, 
and rabbis; each must understand thoroughly their re- 
spective theology. Some of them entrench themselves in 
churches or missions by posing as refugees. 

A Jesuit named Tondi, an Italian Communist, after 


attending the Lenin School in Moscow, was instructed 
by the Communist Party to enter a religious order; he 
became afterward a secretary to Pope Paul VI. His true 
role was discovered, and today he openly declares him- 
self to be a Communist and has married a comrade. He 
is still active in religious matters for the Communist 
Party and claims to have been forgiven by the Pope. 44 



The Satanist Mass 

Dr. Lawence Pazder, in Michelle Remembers, 1 gives us 
the exact words of a highly secret Satanist mass, ob- 
tained through regression analysis from a girl who had 
attended such some twenty years before. 
In the mass Satan appears and says: 

Out of dark and fire red 

Comes a man of living dead; 

I only walk the earth at night, 

I only burn out the light. 

I only go where everybody's afraid; 

I go and find the ones who've strayed. 

All the darkest forces they are mine. 

Turn a light, make it night. 

Satan is obviously personified by the high priest of 
the sect. Then Satan takes a Bible in his hand and says: 

No eyes can see what this book said. 
What's written in the book is dead. 
No eyes can see, not even a friend. 
The books are mine in the end. 


You can write all day, you can write all night, 

But writing won't bring light. 

I'll burn it out, I'll make it black. 

I'll burn your words from front to back. 

I'll burn each page, I'll eat each word 

And spit it out never to be heard. 

The fire will grow, their eyes will see. 

The book of words can't stand up to me. 

When they grow old, they'll know and tell. 

The only power comes from Hell. 

Matthew, Mark, Luke and John 

Burn in the fire and then you're gone. 

Their words were lies, 

My children will see. 

In the fire their word dies. 

The only thing left burning true 

Is the light that shows me to you. 

I'll be back, you wait and see. 
I'll be back to take the world for me. 
Everything that's gone must return. 
I was thrown out, but I can burn. 

Turn, my children, turn around. 
Touch every piece of ground. 
Touch everyone you can. 
Make a beast of every man. 

Then follows the chant of the congregation: 

It's time to change from black to red. 
It's time to change from alive to dead. 
Prince of darkness . . . 
Help us celebrate the feast 
Of the coming of the Beast. 

Satan speaks again: 

The Holy One, the One most high — 
Ha, not for long, pretty soon it will be I. 

104 / MARX&>SATAN 

All the countries you see, I put my traps, 
Waiting for the boot to collapse. 
Money and numbers and the power of hate, 
These are the things on which I relate. 
Numbers of people — so many, each one small, 
Then, with so much money, the small are tall. 

Friedrich Nietzsche, in the fourth part of Thus 
Spake Zarathustra, under "Awakening," provides the 
text of another black mass he himself composed. Its 
spirit does not differ much from the one above. 2 

Tragically, it has come to light that black masses 
have infiltrated the lives of many Americans, especially 
children. 3 

"Satan, Satan, Satan. He is God; he is God; he is 
God." These blasphemous words are hidden in the 
lyrics of rock records that youth listen to by the hour, 
many with no awareness of what they are being sub- 
jected to. The words are hidden in the lyrics through 
"backward masking." 

A number of rock groups have used this technique. 
Led Zeppelin s best-selling record "Stairway to Heav- 
en," which admittedly makes little sense as written, 
contains the masked message, "I will sing because I live 
with Satan." Another song contains the words, "I de- 
cide to smoke marijuana." Subliminal persuasion is 
more powerful, and therefore more dangerous, than 
conscious influence. 

Public black masses are rare today, but Stefan 
Zweig in his biography of Fouche describes one held in 
Lyon during the French Revolution. 

A revolutionary, Chalier, had been killed, and the 
black mass was celebrated in his honor. On that day 
crucifixes were torn from all the altars and priestly 
robes were confiscated. A huge crowd of men carrying 


a bust of the revolutionary descended on the market- 
place. Three proconsuls were there to honor Chalier, 
"the God-Savior who died for the people." 

The crowd carried chalices, holy images, and uten- 
sils used in the mass. Behind them was an ass wearing a 
bishop s mitre on its head. A crucifix and a Bible had 
been tied to its tail. 

In the end, the Gospel was thrown into the fire 
together with missals, prayerbooks, and ikons. The ass 
was made to drink from a Communion chalice as a 
reward for its blasphemous services. The bust of Cha- 
lier was put on an altar in place of the smashed image 
of Christ. Tens of former Catholic priests participated. 

A medal was issued to commemorate this event. 
Secret black masses do not take this shape, but the 
spirit is basically the same. 

The Russian magazine Iunii Kommunist describes 
in detail a Satanist mass in which bread and wine, 
mixed with dung and tears taken from operating on the 
eyes of a living cock, are "transubstantiated" into the 
alleged body and blood of Lucifer. 

During this ceremony the words of the mass are 
read from the end to the beginning, as is customary in 
Satanist rituals. Then a covenant is concluded between 
Satan and his worshipers. The points of the contract 
are: renunciation of Christian teaching; new baptism in 
the name of the Devil, with a change of name; renunci- 
ation of godparents, with the substitution of other pro- 
tectors; bringing some personal clothing as a gift to 
Satan; swearing loyalty to Satan while standing in a 
magic circle; inscription of the new member s name in 
"The Book of the Dead," as opposed to Christ's Book 
of Life; the promise to consecrate one s children to the 
Devil, as well as gifts and deeds pleasing to him; an 


oath to keep the secrets of the witches' coven and to 
demean the Christian religion. 

Why would Communists dig out such teachings 
from old books of demonology and recommend them 
to the youth, saying, "they are rich food for thought"? 
Is that all that Marxism has to offer the human mind? 

The Communist magazine continues: 

In this devilish antiworld, which externally is completely like 
ours, man must reply with evil to every success in life. 

Then it brazenly affirms the following as the slogan of 
Satanism: "Satan is not the foe of man. He is Life, Love, 

The article ends with a quotation from Uspenskii 
expressing the hope of the Communists: 

There are ideas which touch the most intimate corners of 
our lives. Once these are touched, the marks remain forever. 
. . . They will poison life. 4 

This insidious material is presented in a subtle man- 
ner as if to provide information, but its real aim is to 
arouse the reader's morbid curiosity, with ravaging ef- 

During the initiation ceremony for the third degree 
in the Satanist church, the initiate has to take the oath, 
"I will always do only what I will." In other words, 
there is no authority beyond the polluted self. This is 
an open denial of God's commandment, ". . . seek not 
after your own heart and your own eyes, after which 
you used to go a whoring" (Numbers 15:39). 

Marxists appeal to the basest passions, stirring up 
envy toward the rich and violence toward everyone. "It 


is the evil side which makes history," wrote Marx, and 
he played a major role in shaping history. 

Revolutions do not cause love to triumph. Rather, 
killing becomes a mania. In the Russian and Chinese 
revolutions, after the Communists had murdered tens 
of millions of innocents, they could not stop murdering 
and brutally killed one another. 

Is Everything Permitted? 

The Satanist cult is very old, older than Christianity. 
The prophet Isaiah might have had it in view when he 
wrote, "We have turned every one to his own way, and 
the Lord has laid on him (the Savior) the iniquity of us 
all" (Isaiah 53:6). 

True religious feeling is at the opposite pole. Certain 
Hassidic rabbis never said "I," because they considered 
it a pronoun that belonged only to God. His will is 
binding on human behavior. 

By contrast, when a man or woman is initiated into 
the seventh degree of Satanism, he swears that his prin- 
ciple will be, "Nothing is true, and everything is per- 
mitted." When Marx filled out a quiz game for his 
daughter, he answered the question "Which is your 
favorite principle?" with the words, "Doubt every- 
thing." 5 

Marx wrote in The Communist Manifesto that his 
aim was the abolition not only of all religions, but also 
of all morals, which would make everything permissi- 

It was with a sense of horror that I read the mystery 
of the seventh degree of Satanism inscribed on a poster 
at the University of Paris during the 1968 riots. It had 
been simplified to the formula, "It is forbidden to for- 

108 / MARX &= SATAN 

bid," which is the natural consequence of "Nothing is 
true, and everything is permissible." 

The youth obviously did not realize the stupidity of 
the formula. If it is forbidden to forbid, it must also be 
forbidden to forbid forbidding. If everything is permis- 
sible, forbidding is permissible, too. 

Young people think that permissiveness means liber- 
ty Marxists know better. To them, the formula means 
that it is forbidden to forbid cruel dictatorships like 
those in Red China and the Soviet Union. 

Dostoyevski had said it already: "If there is no God, 
everything is permitted." If there is no God, our in- 
stincts are free. The ultimate expression of this kind of 
liberty is hatred. Whoever is free in this sense considers 
loving-kindness a weakness of the spirit. 

Engels said, "Generalized love of men is absurdity." 
The anarchist thinker Max Stirner, author of The I and 
Its Property and one of Marx's friends, wrote, "I am 
legitimately authorized to do everything I am capable 

Communism is collective demon-possession. Solz- 
henitsyn in The Gulag Archipelago reveals some of its 
horrible results in the souls and lives of people. 

The Mythical Marx 

Let me say again that I am conscious that the evidence I 
have given to date may be considered circumstantial. 
But what I have written is enough to show that what 
Marxists say about Karl Marx is a myth. He is not 
prompted by concern for the poverty of his fellowmen, 
for which revolution was the only solution. He did not 
love the proletariat, but called them "nuts," "stupid," 
"asses," "rascals," even obscenities. He did not even 

ANGELS OF L I G H T / 109 

love his comrades in the fight for communism. He 
called Freiligrath "the swine," 6 Lassalle "Jewish nig- 
ger," 7 Bakunin "a theoretical zero." 8 

A Lieutenant Tchekhov, a fighter in the revolution 
of 1848 who spent nights drinking with Marx, com- 
mented that Marx's narcissism had devoured every- 
thing good that had been in him. 

Marx certainly did not love mankind. Giuseppe 
Mazzini, who knew him well, wrote that he had "a 
destructive spirit. His heart bursts with hatred rather 
than with love toward men." 9 

Mazzini was himself a "Carbonari." This organiza- 
tion, founded in 1815 by Maghella, a Genoan Freema- 
son, declared its "final aim to be that of Voltaire and of 
the French Revolution — the complete annihilation of 
Catholicism and ultimately of Christianity." It began as 
an Italian operation, but subsequently developed a 
broader European orientation. 

Though Mazzini was critical of Marx, he main- 
tained his friendship with him. The Jewish Encyclope- 
dia says that Mazzini and Marx were entrusted with 
the task of preparing the address and the constitution 
of the First International. This means that they were 
birds of the same feather, though they sometimes 
pecked at each other. 

I know of no testimonies from Marx's contempo- 
raries that contradict Mazzini's evaluation. Marx the 
loving man is a myth constructed only after his death. 

In fact, his favorite bit of verse was this quotation 
from G. Werth: "There is nothing more beautiful in the 
world than to bite one's enemies." In his own words, he 
said outright, "We are pitiless. We ask for no pity. 
When our turn comes, we will not shun terrorism." 
These are hardly the sentiments of a lover. 


Marx did not hate religion because it stood in the 
way of the happiness of mankind. On the contrary, he 
simply wanted to make mankind unhappy in this world 
and throughout eternity. He proclaimed this as his 
ideal. His avowed aim was the destruction of religion. 
Socialism, concern for the proletariat, humanism — 
these were only pretexts. 

After Marx had read The Origin of Species by 
Charles Darwin, he wrote a letter to Lassalle in which 
he exults that God — in the natural sciences at least — 
had been given "the death blow." 10 What idea, then, 
preempted all others in Marx's mind? Was it the plight 
of the poor proletariat? If so, of what possible value was 
Darwin's theory? The only tenable conclusion is that 
Marx's chief aim was the destruction of religion. 

The good of the workers was only a pretense. 
Where proletarians do not fight for Socialist ideals, 
Marxists will exploit racial differences or the so-called 
generation gap. The main thing is, religion must be 

Marx believed in hell. And his program, the driving 
force in his life, was to send men to hell. 

Robin Goodfellow 

Marx wrote, 

In the signs that bewilder the middle class, the aristocracy, 
and the prophets of regression, we recognize our brave 
friend, Robin Goodfellow, the old mole that can work in the 
earth so fast — the revolution. 11 

Scholars who have read this apparently never 
looked into the identity of this Robin Goodfellow, 
Marx's brave friend, the worker for revolution. 


The sixteenth-century evangelist William Tyndale 
used Robin Goodfellow as a name for the Devil. 12 
Shakespeare in his Midsummer Nighfs Dream called 
him "the knavish spirit that misleads nightwanderers, 
laughing at their harm." 13 

Thus, according to Marx, considered the father of 
communism, a demon was the author of the Commu- 
nist revolution and was his personal friend. 

Lenin's Tomb 

In his revelation to St. John, Jesus said something very 
mysterious to the church in Pergamos (a city in Asia 
Minor): "I know . . . where thou dwellest, even where 
Satan's seat is" (Revelation 2:13). Pergamos was appar- 
ently a center of the Satanist cult in that period. Now 
the world-famous Baedecker tourist guidebooks for 
Berlin state that the Island Museum contained the Per- 
gamos altar of Zeus until 1944. German archaeologists 
had excavated it, and it had been in the center of the 
Nazi capital during Hitler's Satanist regime. 

But the saga of the seat of Satan is not yet over. 
Svenska Dagbladet (Stockholm) for January 27, 1948 
reveals that: 

1) The Soviet army, after the conquest of Berlin, 
carried off the Pergamos altar from Germany to Mos- 
cow. This tremendous structure measures 127 feet long 
by 120 feet wide by forty feet high. 

Surprisingly, the altar has not been exhibited in any 
Soviet museum. For what purpose was it transported to 

We have already indicated that men in the top eche- 
lons of the Soviet hierarchy practice Satanist rituals. 
Have they reserved the Pergamos altar for their private 


use? There are many unanswered questions. Suffice it 
to say that objects of such high archaeological value 
usually do not disappear, but are the pride of museums. 

2) The architect Stjusev, who built Lenin's mausole- 
um, used this altar of Satan as a model for the mausole- 
um in 1924. 14 

Thousands of Soviet citizens wait in line every day 
to visit this sanctuary of Satan in which Lenin's mum- 
my lies in state. Religious leaders of the whole world 
pay their homage to the Soviets "patron saint" in this 
monument erected to Satan. Not a day goes by with- 
out wreaths of flowers being brought here, whereas the 
Christian churches on the Red Square in Moscow have 
long since been turned into museums. 

Satan rules in the Soviet Union in a highly visible 

The Satanist temple at Pergamos was only one of 
the many of its kind. Why did Jesus single it out? 
Probably not because of the minor role it played at that 
time. Rather, His words were prophetic. He spoke 
about nazism and communism, through which this al- 
tar would be honored. 

It is worth noting with irony that on the grave of 
Lenin s father there stood a cross with the inscription 
"The light of Christ illuminates all" and a multitude of 
Bible verses. 



A Call for Action 

This book has been written in an exploratory manner. 
Christian thinkers, like other scholars, often succumb 
to the temptation to prove preconceived ideas. They do 
not necessarily present only the truth as far as they 
have ascertained it. Sometimes they are prone to stretch 
the truth or exaggerate their argumentation in order to 
prove their point. 

I do not claim to have provided indisputable proof 
that Marx was a member of a sect of devil-worshipers, 
but I believe that there are sufficient leads to imply this 
strongly. There are certainly enough leads to suggest 
Satanic influence upon his life and teachings, while 
conceding that there are gaps in a chain of evidence 
that would lead to a definite conclusion in this matter. I 
have provided the initial impulse. I pray that others will 
also continue this important inquiry into the relation- 
ship between Marxism and Satanism. 

Meanwhile, how can the church defeat Marxism? 

The secular anti-Communist world can use weap- 
ons of economic sanctions, political pressure, military 

114 / MARX &> SATAN 

threats, and broad-based propaganda. The church 
should certainly support any actions conscience can 
endorse in the battle against the enemies of God. But it 
also has a weapon of its own. 

The Ukrainian Metropolitan of the Catholic 
Church, Byzantine rite, Andrew Count Sheptytsky, re- 
quested that Rome order prayers of exorcism against 
the Communists, whose "regime cannot be explained 
except by a massive possession of the Devil." 

Jesus did not tell His disciples to complain about 
demons, but to cast them out (Matthew 10:8). I believe 
this can be effectively accomplished, though this book 
cannot enter into details about such prayer. 

Readers React 

The first editions of this book produced interesting 
responses. Many greeted it as a new discovery in the 
understanding of Marxism and gave me valuable hints 
as to where I could find new material. 

On the other hand, a Dutch personality dedicated 
several columns of his theological magazine to minimiz- 
ing the importance of the discovery. "Well," he says, 
"Marx may have indulged in black magic, but this does 
not count for much. All men are sinners, all men have 
evil thoughts. Let us not be alarmed at this." 

It is true that all men are sinners, but not all are 
criminals. All men are sinners, but some are murderers 
and some are righteous judges who pass judgment on 

The crimes of communism are unequaled. What 
other political system has killed sixty million men in 
half a century? 1 Another sixty million have been killed 
in Red China. (Some estimates run much higher.) 


There are degrees of sinfulness and criminality. The 
enormity of crime is a measure of the intensity of 
Satanic influence on the founder of modern commu- 
nism. The sins of Marxism, like those of nazism, sur- 
pass the ordinary. They are Satanic indeed. 

I have also had letters from Satanists offering an 
apology for their religion. One of them writes: 

A defense of Satanism needs only the Bible for documentary 
evidence. Think of all the thousands of earthly people, cre- 
ated in God's own image, mind you, destroyed by fire and 
brimstone (Sodom and Gomorrah), a lethal miscellany of 
plagues, and, to top everything off, the drowning of the 
earth's population, except for Noah's family. All of these 
devastations brought about by a "merciful" God/Lord/Je- 
hovah. What could a merciless god have done? 

But in all the Bible there is no record of even one death 
being brought about by Satan! So, let's hear it for Satan! 

This Satanist has not studied the Bible well. Death 
came into the world through Satan's deceit, his luring 
Eve into sin. This Satanist has also drawn his conclu- 
sions too soon. God has not yet finished with His 

Initially every painting is a senseless, often ugly mix- 
ture of lines and dots of many colors. It took da Vinci 
twenty years to make of these the beautiful Mona Lisa. 
God also creates in time. In time He shapes beings and 
destroys them to give them a new form. The seed 
which has neither beauty nor fragrance dies as seed in 
order to become a splendid, perfumed flower. Caterpil- 
lars have to die as such in order to become beautiful 
butterflies. Men are allowed by God to pass through 
the refining fires of suffering and death. The apotheosis 
of creation will be a new heaven and a new earth in 
which righteousness will triumph. Then those who 

116 / M A R X &> S A T A N 

have followed Satan will have to suffer an eternity of 

Jesus endured flogging and crucifixion. But whoev- 
er wants to know God must look beyond the tomb to 
Jesus' resurrection and ascension. In contrast, the en- 
emies of Jesus who plotted His death brought their 
people and their temple to destruction and lost their 
own souls. 

Our critic wished to comprehend God through rea- 
son, which is not the right instrument for a creature. 
God cannot be comprehended by the mind, but only 
apprehended by a believing heart. 

A Jamaican asked if the America that exploits his 
country is not as Satanic as Marx. It is not. Americans 
are sinners, as are all men. America has a small group of 
devil-worshipers. But the American nation as such does 
not worship the Devil. 

Nauka I Religia, the principal atheist magazine of 
Moscow, contains a long article written by two philos- 
ophers, Belov and Shilkin. They say that 

Wurmbrand s temperament might be envied by the greatest 
football players. His shouting is savage. This fighter calls for 
a crusade against socialism, which he calls an offspring of 
Satan. He was imprisoned in Romania for distributing reli- 
gious literature instigating revolt against the government! 2 

In this article two things are to be noted. First, I am 
called a "devilish pastor" for my book Was Karl Marx 
a Satanist? though the authors cannot produce one 
single fact to refute the documentation supporting 
Marxs links with a Satanist sect. Second, the article 
congratulates Christian leaders, even anti-Communists, 
who have taken a stand against me. They might be 
adversaries of communism, but as long as they oppose 


Wurmbrand, chief enemy of communism, they are ap- 
proved by Moscow. 

One remarkable letter came from a Nigerian who 
had been a Marxist labor union leader for twenty years. 
My writings helped him to see that he had been led 
astray by Satan. Furthermore, he has become a Chris- 



A Word to Marxists . . . 

If I were to address a rank-and-file Marxist, I would 
express the following concerns: 

Many Marxists today are not animated by the spirit 
that controlled Hess, Marx, or Engels. They really love 
mankind; they are confident they are enrolled in an 
army fighting for universal good. It is not their desire 
to be tools of some weird Satanist sect. 

Sadly, Satanic Marxism has a materialistic philos- 
ophy that blinds its followers to spiritual realities. But 
matter is not all that exists. There is a reality of the 
spirit, of truth, beauty, and ideals. 

There is also a world of evil spirits, whose head is 
Satan. He fell from heaven through pride and drew 
down with him a host of angels. Then he seduced the 
progenitors of the human race. Since the Fall, his deceit 
has been perpetuated and increased through every con- 
ceivable device, until today we see God s beautiful cre- 
ation ravaged by world wars, bloody revolutions and 
counterrevolutions, dictatorships, exploitation, racism 
of many kinds, false religions, agnosticism and atheism, 


crimes and crooked dealings, infidelities in love and 
friendship, broken marriages, rebellious children. 

Mankind has lost the vision of God. But what has 
taken the place of this vision? Is it something better? 

Man must and will have some kind of religion. It is 
his nature to worship. If he has not a God-fearing 
religion, he will have the religion of Satan and will 
persecute those who do not worship his "god." 

Persumably only a few top leaders of communism 
have been and are consciously Satanists, but there is 
also an unconscious Satanism. A man can be a Satanist 
without being aware that such a religion exists. But if 
he hates the notion of God and the name of Christ, if 
he lives as though he were only matter, if he denies 
religious and moral principles, he is in fact a Satanist. 
Those who delve into the occult are in the same class. 

On Sundays in Frankfurt, West Germany, more peo- 
ple go to spiritualist meetings, where the dead are alleg- 
edly called up, than to church services. There are 
known Satanist churches in Munich and Dusseldorf, 
for instance. 1 There are many such churches in France, 
Britain, the U.S.A., and other countries as well. 

In Great Britain there are thirty-five thousand prac- 
ticing witches. American universities and even high 
schools offer courses in witchcraft, astrology, voodoo, 
magic, and ESP. In France forty thousand black masses 
are conducted annually. 

Human beings may forsake God, but God has nev- 
er forsaken His creatures. He sent into the world His 
only Son, Jesus Christ, to save the race of man. Incar- 
nate love and compassion lived on earth in the life of a 
poor Jewish child, then of a humble carpenter, and 
eventually of a teacher of righteousness. Downtrodden 
man cannot save himself, any more than a drowning 

120 / MARX & SATAN 

man can fetch himself out of the water. So Jesus, full of 
understanding for our inner conflicts, took upon Him- 
self all our sins, including the sins of Marx and his 
followers, and bore the punishment for what we have 
done. He expiated our guilt by dying on a cross on 
Golgotha, after suffering the most terrible humiliation 
and agonizing pain. 

Now we have His word that whoever puts faith in 
Him is forgiven and will live with Him in eternal para- 
dise. Even notorious Marxists can be saved. It is worth 
noting that two Soviet Nobel prize winners, Boris Pas- 
ternak and Aleksandr Solzhenitsyn, both former Com- 
munists, after describing the extremities of crime to 
which Satanic Marxism leads, have confessed their 
faith in Christ. Svetlana Alliluyeva, the daughter of Sta- 
lin, the worst of the Marxist mass-murderers, also be- 
came a Christian. 

Let us remember that Marx's ideal was to descend 
into the abyss of hell and draw all mankind in after 
him. Let us not follow him on this vicious path, but 
rather follow Christ who leads us upward to peaks of 
light, wisdom, and love, toward a heaven of unspeak- 
able glory. 

The Great Gulf 

It is manifestly impossible to compare Jesus with Marx. 
Jesus belongs to an entirely different realm altogether. 

Marx was human and probably a worshiper of the 
Evil One. Jesus is God and reduced Himself to the level 
of mankind in order to save it. 

Marx proposed a human paradise. When the Sovi- 
ets tried to implement it, the result was an inferno. 

Jesus' kingdom is not of this world. It is a kingdom 


of love, righteousness, and truth. He calls to everyone, 
including Marxists and Satanists: 

Come unto me, all ye that labor and are heavy laden, and I 
will give you rest (Matthew 11:28). 

All who believe in Him will have eternal life in His 
heavenly paradise. 

There is no possibility of agreement between Chris- 
tianity and Marxism, just as there can be no agreement 
between God and the Devil. Jesus came to destroy the 
works of the Evil One (1 John 3:8). As Christians fol- 
low Him, they strive to destroy Marxism while retain- 
ing love for the individual Marxist and trying to win 
him to Christ. 

Some proclaim that they are Marxist Christians. 
They are either deceivers or are deceived. One cannot 
be a Marxist Christian any more than one can be a 
devil-worshiping Christian. 

Over the years, the Satanist aims of Marxism have 
not changed one bit. The Marxist philosopher Ernst 
Bloch writes in his book Atheism in Christianity that 

the seduction of the first human couple by the serpent opens 
the way of salvation for mankind. So man starts to become a 
god; it is the way of rebellion. Priestcraft and the possessors 
of goods repressed this truth. The original sin consists in the 
fact that man does not wish to be like God. Man must 
conquer the power. The theology of revolution wills it that 
man should conquer the power of God. The world must be 
changed in the image of man. There should be no heaven at 
all. The belief in a personal God is the fall into sin. This fall 
must be repaired. 

There is a gulf between Christianity and commu- 
nism that can be bridged only in one sense: Marxists 

122 / MARX &> SATAN 

must abandon their devil-inspired teacher, repent of 
their sins, and become followers of Jesus Christ. 

Marxists are concerned with social and political 
problems, but these will have to be solved outside the 
tenets of Marxism. For Marx, socialism was only a 
pretense. His aim was to ruin mankind for eternity, a 
diabolical plan. By way of contrast, Christ desires our 
eternal salvation. 

In the fight between Christianity and communism, 
believers "wrestle not against flesh and blood, but 
against principalities, against powers, against the rulers 
of the darkness of this world, against spiritual wicked- 
ness in high places" (Ephesians 6:12). 

Each of us has to choose not only between abstract 
good and abstract evil, but between God and Satan. 
Marx believed in God and hated Him. Even in his old 
age he worshiped Satan. 

The average Marxist and the sympathizer of Marx- 
ism should not follow Marx in this spiritual aberration. 
Let us reject the bourgeois Marx, bearer of darkness, 
and Engels, factory owner and therefore, according to 
Marxist dogma, an exploiter. Let us rather choose the 
Light of the World and mankind's prime Benefactor, 
Jesus the working man, the Carpenter, the Savior, Lord 
of all. 

"Proletarians of the World, Forgive me!" 

That Marxist Satanism has ravaged the world is terri- 
ble. That it has penetrated high places in the church is 
unthinkable. Yet such is the case. 

To give just one example, the late Pope John Paul I 
praised Giuseppe Carducci, an Italian university profes- 
sor, as an example of a good teacher of youth. 2 Who is 


the man recommended by no less than the Pope? Car- 
ducci became famous through his "Hymn to Satan," 
which begins: "My ardent verse is for Thee. I invoke 
you, Satan, king of the feast." It ends: "In holiness, 
incense and vows should ascend to thee, Satan. You 
have defeated Jehovah, the god of the priests." 3 

(I grant to this Pope that he might not have known 
whom he recommended, but it is wrong for a bishop to 
endorse an unknown.) 

In 1949 a Soviet general said to a Catholic priest, 
Werenfried van Straaten, "We are Satan's elite, but you, 
are you God s elite?" 

We must not remain silent about these matters. 

We have seen in this book what length devil- 
worshipers are willing to go. May their dedication to 
evil be an incentive for us to behave like God s elect! 

During the troubles in Poland in 1982, one could 
see mocking inscriptions on the walls. For example, 
"Marx said, Proletarians of the world, forgive me!" in- 
stead of the usual "Proletarians of the world, unite!" 

I shuddered when I read these words. 

It is said about Engels that he repented before his 
death. There is no such record about Marx. In 1983, 
many commemorated the centenary of his death. 
Might he have held this same commemoration in hell? 

While writing this book, I have passed many a 
sleepless night, thinking of what Marx must endure 
viewing perhaps in hell the rivers of tears and blood 
that he has caused to flow. 

Jesus told a story about a rich man in the eternal 
fire who expressed one ardent desire: his brethren 
should be warned not to end up in the same place of 

Does Marx also have the same desire — that his fol- 


lowers should be warned not to walk in his footsteps 
leading to perdition? 

Are the Polish people right when they have Marx 
say ". . . forgive me"? Does he indeed cry out from the 
fire — as it might truly be — "Send someone to my 
house, for I have many comrades, that he may testify to 
them, lest they also come to this place of torment" 
(Luke 16:27, 28)? 

The Soviet Communists did damage to their cause 
by disowning Stalin, who had become a popular idol. 
One can only speculate why they permitted such a 
reversal of policy, since it was certainly not in their best 
interests to remove Stalin's corpse from the mausoleum. 
Likewise, the Chinese Communists harmed their own 
cause by disowning Mao and jailing his wife. 

Perhaps in the hidden depths of their souls, Soviet 
and Chinese Communist leaders have felt what is now 
the burning desire of their former idols, who too late 
were remorseful about what they had done and taught. 

As for me, I love every man, including Marxists and 
Satanists. If Marx and Engels and Moses Hess were 
alive today, my most ardent wish would be to bring 
them to Jesus Christ, who alone has the answer to 
man's ills and the remedy for his sins. 

This is my wish for you, the reader. You have 
walked with me through the terrible pages of this 
book. Now I urge you to consider carefully your loyal- 
ties before it is too late. Abandon Satan and his evil 
cohorts. History proves he is never true to his own. 
Therefore, choose life and love and hope and heaven. 

Marxists and proletarians of the world, unite 
around Jesus Christ! 



Marxist "Christian" Theology 

Ernesto Cardenal is a Catholic priest who is a self- 
avowed Communist and a member of the Communist 
government of Nicaragua. He is also one of the most 
prominent exponents of so-called liberation theology, 
which exists within both Catholicism and Protestant- 
ism and seeks to blend Christianity with communism. 
Here are a few excerpts from his book The Zero 

A world of perfect Communism is the kingdom of God on 
earth. They are the same thing for me. . . . Through the 
Gospel I have arrived at revolution; not through Karl Marx, 
but through Christ. The Gospel caused me to become a 
Marxist. ... I have the calling of a poet and prophet. . . . 

Castro told me that the qualities of a good revolutionist are 
also the qualities of a good priest. . . . Let us not forget that 
the first Christians were the best Christians, i.e., revolution- 
ary and subversive Christians. . . . 

Marxism is the fruit of Christianity; without Christianity, 
Marxism would be impossible; Marx would be unthinkable 
without the prophets of the Old Testament. Changing the 
system of production, we can create the new man of the 
Gospel. . . . 

126 / M A R X &> S A T A N 

The Mexican Jesuit Jose Miranda says in his book Marx and 
the Bible that the Ten Commandments are Marxist, even the 
first commandment, to love God. For him, to love Jehovah 
above all means to love justice. ... If the church ever 
asserted anything else, it was a monstrosity. 

I believe that the Communists, too, belong to the church. I 
believe the true church includes many who don't perceive 
themselves as Christians, even those who consider them- 
selves atheists. Many of these belong more to the church 
than some who sit in the Roman Curia. 

Since Constantine, the church has always gone to bed with 
the state. If Christians and Marxists would read each other s 
writings, there would be no conflicts any more between 
Christians and Socialism. ... It seems to me that worker- 
priests and revolutionists — the most progressive part of the 
church — are inspired directly by the Holy Ghost. 

For me the God of the Bible is also the God of Marxism- 
Leninism. . . . The apostle John says, "No one has seen 
God." What the atheist Marxists say is very much akin to 
what Saint John says: "No one has seen God." 

Another writer quotes Cardenal as follows: 

I am above all a revolutionist and as such fight for a Socialist 
country which is in the course of passing through a dictator- 
ship of the proletariat, in which surely it cannot show itself 
feeble toward the enemies of its fatherland, not even in 
moments when one comes to the point of having to execute 
men for this purpose. 1 

It is self-evident that a man who thinks like this has 
no trouble praising the regime in Cuba as a model of 

Liberation theology is not an isolated phenomenon. 

It is the by-product of a general tendency to synthe- 
size Marxism and Christianity; it is also seen in various 


forms of compromise in politics, art, economics, and so 

Two Jews, Bernstein and Schwartz, composed the 
musical The Mass for the inauguration of the John 
Kennedy Center for the Performing Arts in Washington 
in 1971. In it, during the singing of the Kyrie Eleison, 
the Gloria, and the Credo, a band of singers and danc- 
ers howl their doubts: 

God made us the boss; 

God gave us the cross. 

We turned it into a sword 

To spread the word of the Lord. 

We use his holy decrees 

To do whatever we please. Yeah. 

Give us peace that we don't keep on breaking. 
Give us something or we'll just start taking. 
We're fed up with your heavenly silence, 
And we only get action with violence. 

The "Christian" multimillionaires present at the 
concert cheered. Their wives, appareled in slit skirts 
and decollete bodices, bejeweled and befurred, joined 
in the applause. The music is now standard repertoire. 

I can understand men like the priest Cardenal. 
There is a ring of truth in the feeling he expresses of 
solidarity with the Communists, who appear to him as 
champions of the cause of the poor — always near to 
the heart of Christians. 

In the Bible Job is called a righteous man. He de- 
scribes to his dubious friends the program of his life: 

... I delivered the poor that cried, and the fatherless, and 
him that had none to help him. ... I was a father to the 
poor: and the cause which I knew not I searched out. And I 


broke the jaws of the wicked, and plucked the spoil out of 
his teeth (Job 29:12, 16, 17). 

These words could be uttered by any revolutionist. 
Job continues: 

Did not I weep for him that was in trouble? Was not my soul 
grieved for the poor? (30:25). If I did despise the cause of 
my manservant or of my maidservant, when they contended 
with me, what then shall I do when God riseth up? (31:13, 


True believers have always reacted like this. 

Cardenal's assertion that "the church has always 
gone to bed with the state" is untrue. For example, the 
war of secession in the U.S.A., which led to the aboli- 
tion of slavery, was influenced by Uncle Tom's Cabin, 
written by a Christian lady, Harriet Beecher Stowe. She 
said simply, "The Lord wrote it." 

During a Communion service she had a vision of an 
old slave being beaten to death by a white ruffian. This 
became the story of Uncle Tom's flogging. The book 
was a stick of dynamite driven into the foundations of 

Charles Spurgeon, the greatest Baptist preacher of 
the last century, was also an ardent fighter against slav- 
ery. He wrote, "If slavery is not wrong, nothing is 
wrong." Wilberforce, a Christian and a capitalist, 
caused slavery to be abolished in the British Empire 
long before America's Civil War. Lincoln, also a Chris- 
tian, issued the Emancipation Proclamation that freed 
the slaves in the USA. 

The theology of liberation, which ignores these 
facts, is widely urged in the Third World. Its theoreti- 
cians can call themselves Christian only because of the 


chaos in thinking prevalent in the church at this mo- 

According to the July 28, 1949 decree of the Holy 
Office of the Roman Catholic Church, the following 
categories of Catholics are to be excommunicated: 

Whosoever belongs to the Communist Party; 

Whosoever makes propaganda for it in any way; 

Whosoever votes for it and its candidates; 

Whosoever writes for the Communist press, reads and 
spreads it; 

Whosoever remains a member in a Communist organ- 

Whosoever confesses the materialistic and anti-Christian 
teaching of atheist Communism; 

Whosoever defends and spreads it. 

This punishment applies also to parties that make com- 
mon cause with Communism. 

Many of the revolutionist theologians belong only 
formally to the Catholic Church, and yet have a great 
influence among believers. In the Orthodox churches, 
too, there exists a tendency to exploit, for the benefit 
of communism, the spiritual energies that religion awa- 
kens and channels. 

Liberation theologians proclaim an earthly paradise. 
Communism is this paradise, capitalism its foe. The 
church no longer waits for the coming of Jesus in the 
clouds of heaven. The triumph of communism will be 
equated with His coming. This explains why in Roma- 
nia, Czechoslovakia, and some other Communist coun- 
tries the God-hating Communist government pays the 

It needs to be said that among both Catholics and 
Orthodox, there are also bishops who fear absorption 

130 / MARX &> SATAN 

into earthly pursuits and seek rather a deeper spiritual 
life. Not all have bowed to Baal. 

As for Protestants, in hearings before the U.S.A. 
House Committee on Un-American Activities on Feb- 
ruary 26, 1966, Richard Arens, general counsel to the 
Committee, declared: 

Thus far, in the leadership of the National Council of 
Churches, we have found over 100 persons in leadership 
capacity with either Communist-front records or records of 
services in Communist causes. The aggregate affiliations of 
the leadership is in the thousands. 

And the World Council of Churches for years has sub- 
sidized Communist guerrillas in Africa. 

The Catholic Gustavo Gutierrez wrote in The The- 
ology of Liberation: "The church must place itself 
squarely within the process of revolution." The Luther- 
an theologian Dorothee Solle, founder of Christians for 
Socialism, wrote: "We are at the beginning of a new 
chapter in Christian history. It will not be written with- 
out Karl Marx." 

These are the facts, open and uncontested, about 
what is happening in the church universal. 

We did not heed the warning of the Lord to beware 
of wolves in sheep's clothing. If the clothing speaks to 
us about doing good to mankind, we get hooked, for- 
getting that the worst of men can speak beautiful 

German Socialists in 1907 opened their convention 
with Luther s hymn, "A Mighty Fortress," replacing 
"God" with "Socialist League." Some revolutionist 
groups practiced baptism. One called for a new Com- 
munion service at which the pastor would proclaim, 
"This is the body of the bread which the rich owe to 


the poor." Revolutionist groups spoke of "the holy 
Communist church," "the egalitarian church outside of 
which there is no salvation." Their "Lord's Prayer" said, 
"No masters and no servants — Amen. Money and 
property shall be abolished" (see James Billington, Fire 
in the Minds of Men, Basic Books, 1985). 

The Devil disguises himself as an angel of light. 
When the Communists came to power, unprecedented 
slaughters followed, which eclipse even Hitler's Holo- 

Clergymen who had been on the side of commu- 
nism also became its victims. If communism would 
conquer the countries of the Third World, the theolo- 
gians of liberation would sit in jail together with those 
who opposed this ideology. 

Perfect Communism: Kingdom of God on Earth? 

Cardenal says, "Communism and the kingdom of God 
are the same thing for me." 

The word "communism" in itself is vague. It is 
taken to mean only an economic system in which ev- 
eryone will work according to his abilities and will 
receive according to his needs. There will be no state, 
no division of the world into countries, and no social 
classes, because the means of production will belong to 
all mankind. 

Suppose this could be attained — where is God in 
the picture? Why should this be equated with the king- 
dom of God? A society of unbelievers, even of men 
who hate and scorn God, could choose or be forced to 
live in such a state. 

Scripture says that when the kingdom is the Lord's, 
"All the ends of the world shall remember and turn 


unto the Lord: and all the kindreds of the nations shall 
worship before thee" (Psalm 22:27). 

The kingdom of God will not be a stateless society. 
The people of the saints of the Most High will have 
dominion over it (Daniel 7:27). 

It is not a kingdom brought about by a political 
party, but by Jesus, the Son of man (Matthew 16:28). 

Obviously, there will be none of the evils that 
plague society now, such as war, famine, pestilence, 
pollution, injustice, exploitation, racism, etc. The king- 
dom of God will be one of righteousness, peace, love, 
joy, and the right to possess one's own mansion and 
garden (John 14:2). 

Father Cardenal, who claims that he is a prophet, 
must know what his Biblical predecessor Micah said: 
"In the last days . . . they shall sit every man under his 
vine and under his fig tree" (4:1, 4). The prophet Isaiah 
reinforces this idea: "They shall not build, and another 
inhabit; they shall not plant, and another eat" (65:22). 
Thus, Scripture endorses the notion of private owner- 

What would perfect communism look like in reali- 
ty? Perfection as we humans experience it is the ulti- 
mate achievement of years of practice — in the field of 
sports, music, typing, or skills of any sort. A violinist 
perfects his performance of a Beethoven concerto by 
practicing his violin. A baseball pitcher achieves success 
by refining his technique through intensive, persistent 

Perfect communism, described as economic liber- 
ation, freedom, peace, and justice, could be attained 
only through the practice of such policies in the society 
it hopes to benefit. 

But in actual experience Communists have jailed, 


tortured, and terrorized hundreds of millions of people 
for almost seventy years. How could such practice re- 
sult in a just, mild, and loving society? 

Christian communism is a Utopian impossibility, a 
nightmare of exploitation. The theology of revolution is 
a patent absurdity, a contradiction in terms. 

What fellowship hath righteousness with unrighteousness? 
and what communion hath light with darkness? And what 
concord hath Christ with Belial? or what part hath he that 
believes with an infadel? (2 Corinthians 6:14, 15). 

"You cannot serve God and mammon," said Jesus. 
Choose you this day whom you will serve. 

The author welcomes correspondence at the 
following address: 

Christian Mission to the Communist World 
P.O. Box 938 
Middlebury, IN 46540 


Abbreviations used in these notes include: 

Marx, Karl and Engels, Friedrich, Historiscb-kritisch Gesamtaus- 
gabe. Werke, Schriften, Briefe (Complete Historical Critical Edition. 
Works, Writings, Letters), on behalf of the Marx-Engels Institute, Mos- 
cow, published by David Rjazanov (Frankfurt-am-Main: Marx-Engels 
Archiv, 1927), indicated as MEGA. 

Marx, Karl and Engels, Friedrich. Werke. (Works) (Berlin: Dietz- 
Verlag, 1974), indicated as MEW. The volume number is in Roman 
numerals, the page number in Arabic numerals. 

Marx, Karl and Engels, Friedrich. Collected Works (New York: Inter- 
national Publishers, 1974), indicated as CW. 

Chapter 1 

1. Karl Marx und Friedrich Engels, Zur Kritik der Hegelscben Recbts- 
pbilosopbie (Critique of the Hegelian Pbilosopby of Law), Introduc- 
tion I, i (1), MEGA, pp. 607, 608. 

2. Rev. Paul Oestreicher, Sermons from Great St. Marys (London: Fon- 
tana, 1968), pp. 278-280. 

3. Karl Marx, Die Vereinigung der Gldubigen mit Christo (Tbe Union of 
the Faithful with Christ), Werke (Works) (MEW), Supplement, I, 
p. 600. 

4. Karl Marx, Betrachtung eines Junglings hie der Wahl eines Berufes 
(Considerations of a Young Man on Choosing His Career), in ibid., 
p. 594. See also Payne, Robert, Marx (New York: Simon &c Schuster, 
1968), p. 34. 

5. Karl Marx, Archiv fur die Geschichte des Sozialismus und der Arbei- 

136 / MARX&>SATAN 

terbewegung (Archives for the History of Socialism and the Workers' 
Movement), MEGA, I, i (2), pp. 182, 183. 

6. Karl Marx, "Des Verzweiflenden Gebet" ("Invocation of One in De- 
spair"), ibid, p. 30. 

7. Ibid., pp. 30, 31. 

8. Quoted in Deutsche Tagespost, West Germany, December 31, 1982. 

9. Bakunin, Works, Vol. Ill (Berlin, 1924), p. 306. 

10. Karl Marx, "Spielmann" ("The Player"), op. cit., Deutsche Tagespost, 
pp. 57, 58. 

11. Karl Marx, Oulanem, Act 1, Scene 1, in ibid., p. 60. 

12. Ibid., Act 1, Scene 2, p. 63. 

13. Ibid., Act 1, Scene 3, p. 68. 

14. Karl Marx, Louis Bonaparte (The 18th Brumaire), MEW, VIII, 
p. 119. 

15. MEW, I, p. 344; I, p. 380; XXVII, p. 190; VI, p. 234. 

16. Quoted in B. Brecht, Works, Vol. I (Frankfurt, 1979), p. 651. 

17. Op. cit., Marx, Oulanem. 

18. Ibid. 

19. MEW, XXX, p. 359. 

20. Paul Goma, Piteshti. 

Chapter 2 

1. Karl Marx, letter of November 10, 1837 to his father, MEW, XXX, 
p. 218. 

2. Ibid., Heinrich Marx, letter of February 10, 1838 to Karl Marx, 
p. 229. 

3. Ibid., Heinrich Marx, letter of March 2, 1837 to Karl Marx, p. 203. 

4. Ibid., Karl Marx, "Hegel," pp. 41, 42. 

5. Quoted in Deutsche Tagespost, West Germany, December 31, 1982. 

6. Op. cit, MEW, XXX, Karl Marx, "Das Bleiche Madchen" ("The Pale 
Maiden"), pp. 55-57. 

7. Miillern-Schonhausen, The Solution of the Riddle, Adolf Hitler. 

8. Op. cit., MEW, III, Karl Marx, Ueber die Differenz der Demokritis- 
chen und Epikureischen Naturphilosophie Vorrede (The Difference 
Between Democritus' and Epicurus' Philosophy of Nature, Fore- 
word), p. 10. 

9. Jenny von Westphalen, Mohr und General, Erinnerungen an Marx un 
Engels (The Moor and the General, Remembrances about Marx and 
Engels) (Berlin: Dietz-Verlag, 1964), pp. 273, 274. 

10. Op. cit., Payne, p. 317. 

11. Ibid. 

12. Karl Marx, Die Rheinische Zeitung (Rhine Newspaper), "Der Kom- 
munismus und die Augsburger Allgemeine Zeitung (Communism and 
the Augsburger Allgemeine Newspaper)," MEGA, I, i (1), p. 263. 

NOTES/ 137 

13. Moses Hess, letter of September 2, 1841 to Berthold Auerbach, 
MEGA, I, i (2), p. 261. 

14. Ibid., Georg Jung, letter of October 18, 1841 to Arnold Ruge, 
pp. 261, 262. 

15. Karl Marx, Zur Kritik der Hegelschen Rechtsphilosophie Einleitung 
(Critique of the Hegelian Philosophy of Law), Introduction, MEGA, 
I, i (1), p. 614. 

16. MEW, I, p. 372. 

17. Ibid., p. 386. 

18. Hans Enzensberger, Gesprache mit Marx und Engels (Conversations 
with Marx and Engels) (Frankfurt-am-Main: Insel Verlag, 1973), 
p. 17. 

19. James Hastings, Encyclopaedia of Religion and Ethics, Vol. XI (New 
York: Charles Scribner's Sons, 1921), p. 756. 

20. Mikhail Bakunin, God and the State (New York: Dover Publications, 
1970), p. 112. 

21. Roman Gul, Dzerjinskii, published by the author in Russian (Paris, 
1936), p. 81. 

22. Op. cit., Enzensberger, p. 407. 

23. Pierre-Joseph Proudhon, Philosophie de la Misere (The Philosophy of 
Misery) (Paris: Union Generale d'Editions, 1964), pp. 199, 200. 

24. Ibid., pp. 200, 201. 

25. Paul Garus, History of the Devil (East Brunswick, N.J.: Bell Publish- 
ing Co.), p. 435. 

26. Heinrich Heine, Works, Vol. I, p. LXIV 

27. Charles Boyer, The Philosophy of Communism (10: "The Political 
Atheism of Communism" by Igino Giordani) (New York: Fordham 
University Press, 1952), p. 134. 

28. Op. cit., Marx, "Spielmann," pp. 57, 58. 

29. Jerry Rubin, Do It (New York: Simon & Schuster, 1970), p. 249. 

30. Karl Marx, "Menschenstolz" ("Human Pride"), MEGA, I, i (2), p. 50. 

31. Ibid., Karl Marx, letter of November 10, 1837 to his father, p. 219. 

32. Ibid., Georg Jung, letter of October 18, 1841 to Arnold Ruge, 
pp. 261, 262. 

33. Arnold Kunzli, Karl Marx, Eine Psychographie (Karl Marx, a Psycho- 
gram) (Zurich: Europa Verlag, 1966). 

34. David Rjazanov, Karl Marx: Man, Thinker and Revolutionist (Karl 
Marx als Denker, Mensch und Revolutionar) (New York: Internation- 
al Publishers, 1927). 

35. Rolv Heuer, Genie und Reichtum (Genius and Riches) (Vienna: Ber- 
telsmann Sachbuchverlag, 1971), pp. 167, 168. 

36. Karl Marx, letter of February 27, 1852 to Friedrich Engels, MEW, 
XXVIII, p. 30. 

37. Ibid., Friedrich Engels, letter of March 2, 1852 to Karl Marx, p. 33. 

138 / MARX <?p SATAN 

38. Ibid., Karl Marx, letter of March 8, 1855 to Friedrich Engels, p. 438. 

39. Karl Marx, letter of December 2, 1863 to Friedrich Engels, MEW, 
XXX, p. 376. 

Chapter 3 

1. Franz Mehring, Karl Marx — Geschichte seines Lebens (Karl Marx — 
Story of His Life) (Berlin: Dietz-Verlag, 1964), pp. 99, 100. 

2. Ibid., p. 97. 

3. Ibid., p. 100. 

4. Bruno Bauer, letter of December 6, 1841 to Arnold Ruge, MEGA, I, 
1 (2), p. 263. 

5. A. Melskii, Evangelist Nenavisti (The Evangelist of Hate, Life of Karl 
Marx) (Berlin: Za Pravdu Publishing House, 1933, in Russian), p. 48. 

6. Friedrich Engels, Dialektik der Natur, Einleitung (Dialectics of Na- 
ture, Introduction), MEW, XX, p. 312. 

7. Friedrich Engels, poem probably written in early 1837. MEGA, I, ii, 
p. 465. 

8. Ibid., Friedrich Engels, letter of July 1839 to the Graber brothers, 
p. 531. 

9. Friedrich Engels, Schelling und die Offenbarung (Rebelling and Revela- 
tion), MEGA, pp. 247-249. 

10. Karl Marx and Frederich Engels, Selected Works (London: Lawrence 
and Wishart, 1958), p. 52. 

11. Ossip Flechtheim, The Communist Party of Germany in the Weimar 
Republic (Offenbach, 1948). 

12. Op. cit., Kunzli, p. 187. 

13. Bertram Wolfe, Marxism — One Hundred Years in the Life of a Doc- 
trine (New York: The Dial Press, 1965), p. 32. 

14. Karl Marx and Friedrich Engels, The Russian Menace to Europe 
(Glencoe: The Free Press, 1952), p. 63. 

15. Quoted in op. cit., Wolfe, Marxism. 

16. Engels, MEW, VI, p. 176. 

17. Deutschland Magazine, February 1985. 

18. Quoted by Nathaniel Weyl, Karl Marx: Racist (New Rochelle, N.Y.: 
Arlington House). 

19. Karl Marx, MEW, XXXV, p. 122. 

20. Chushichi Tsuzuki, The Life of Eleanor Marx (Oxford: Clarendon 
Press, 1967), p. 85. 

21. Frederick Tatford, The Prince of Darkness (Eastbourne: Bible and 
Advent Testimony Movement, 1967). 

Chapter 4 

1. Sergius Martin Riis, Karl Marx, Master of Fraud (New York: Robert 
Speller, 1962), p. 11. 

NOTES/ 139 

2. Edgar Marx, letter of March 31, 1854 to Karl Marx, MEW, II, p. 18. 

3. Jenny Marx, letter (dated after August 11, 1844) to Karl Marx, 
MEW, Suppl. Vol. I, p. 652. 

4. Franz Mehring, Karl Marx — The Story of His Life (New York: Co- 
vici, Friede, 1935), p. 18. 

5. Op. cit., Mehring, p. 32. 

6. Karl Marx, letter of May 20, 1882 to Friedrich Engels, MEW, XXXV, 
p. 65. 

7. Walter Kaufmann, Hegel (Garden City: Doubleday, 1965), p. 288. 

8. V. Illitch Lenin, Complete Works (Moscow: Political Literature Pub- 
lishing House, 1964, in Russian), Vol. 48, pp. 226, 227. 

9. Ibid., Vol. 45, p. 86. 

10. Ibid., Vol. 54, pp. 86, 87. 

11. "Budilnik," Russia, No. 48, of 1883. Quoted in The New Review, 
New York: 140/1980, p. 276. 

Chapter 5 

1. George Katkov, The Trial of Bukharin (London: B. T. Batsford, Ltd., 
1969), l,p. 29. 

2. Roy Medvedev, Let History Judge (New York: Alfred Knopf, 1971), 
p. 183. 

3. E J. Raddatz, Karl Marx (Berlin, 1925), p. 32. 

4. Boris Souvarine, Stalin. 

5. MEW, XXVII, p. 292. 

6. Milovan Djilas, Strange Times, "Kontinent," 33, p. 25. 

7. Ibid. 

8. Svetlana Alliluyeva, Twenty Letters to a Friend (London: Hutchinson, 
1967), pp. 64ff. 

9. Paloczy Horvath, Stalin (Germany: Bertelmannsverlag). 

10. Abdurakhman Avtorkhanov, Criminals in Bolshevism (Frankfurt-am- 
Main: Possev Verlag, in Russian), Grani No. 89-90, pp. 324, 325. 

11. Abdurakhman Avtorkhanov, The Provenience of Partocracy (Frank- 
furt-am-Main: Possev Verlag, 1973, in Russian), pp. 198-201. 

12. Express, Paris, October 6, 1979. 

13. Tempo, Italy, November 1, 1979. 

14. P. Underwood, The Vampire's Bedside Companion (Frewin). 

15. H. Knaust, The Testament of Evil. 

16. Manfred Zach, Mao Tse-t ung (Esslingen: Bechtle Verlag, 1969), p. 13. 

17. Aleksandr I. Solzhenitsyn, The Gulag Archipelago (New York: Harper 
& Row, 1973), Vol. I-II, p. 173. 

18. MEW, V, p. 457. 

19. Ibid., XXXI, p. 191; XXV, p. 179. 

20. Ibid., VI, p. 283; VI, p. 286; VI, p. 279. 

21. Lenin, Collected Works, Vol, 32, p. 281. 

22. Russkaia Misl (Russian Thought), Paris, March 13, 1975, in Russian. 

140 / MARX &> SATAN 

23. Rev. Dr. I. Nahyewsky. "Spomyny Polovoho Dykhovnyka," America, 
October 7, 1982, Vol. LXXI, No. 176, pp. 4, 18. 

24. V. Ilyich Lenin, Military Correspondence (Moscow, 1954), p. 148. 

25. Trotsky, Stalin, quoted in Novii Journal, 158, p. 85. 

26. Pierre Daix, Picasso, the Man and His Work (Paris: Somogy), p. 8. 

27. Ibid., pp. 188-190. 

28. Alister Crowley, The Book of Thoth (Berkeley: Koshmarin Press, 
1904), p. 97. 

29. Ibid., pp. 134, 135. 

30. Ibid., p. 137. 

31. Sovietskaia Molodioj (Soviet Youth), Moscow, February 14, 1976, in 
Russian. "Let Thy Kingdom Be Destroyed," p. 4. 

32. Rhein-Neckar Zeitung (Rhine-Neckar Newspaper), Heidelberg, Feb- 
ruary 5, 1968. "Kultusminister antwortet Studentenpfarrer" ("Minis- 
ter of Cults Answers Youth Pastor"). 

33. Paris-Match, December 10, 1982. 

Chapter 6 

1. Kommunism Uzvara (Victory of Communism), Riga, April 1974, in 

2. Anatolij Levitin-Krasnov, Bosejahre (Evil Years) (Lucerne: Rex-Verlag, 
1977), pp. 144, 145. 

3. Prasvoslavnaia Rus (Orthodox Russia), San Francisco, No. 20, 1977, 
in Russian, "Satanist Worshippers," pp. 9-12. 

4. D. Bacu, Piteshti (Madrid: Colectia Dacoromania, 1963, in Roma- 
nian), pp. 71, 187. 

5. Cuvantul Romanesc, Canada, February 1980. 

6. Hermann Hartfeld, Irina (Chappaqua, N.Y.: Christian Herald Books, 

7. Theories of Surplus Value, p. 375. 

8. A. Reghelson, The Tragedy of the Russian Church. 

9. Catacombes, France, September 1980. 

10. Salu Ndebele, Guerrilla for Christ (Old Tappan, N.J.: Fleming H. 
Revell), pp. 9, 10. 

11. Impact, Switzerland, February 1981. 

12. "Chronicle of the Lithuanian Catholic Church," No. 44, 1981. 

13. Priest Dudko, O Nashem Upovanti (About Our Hope) (Paris: YMCA 
Press, 1975, in Russian), p. 51. 

14. Igor Shafarevitch, La Legislation sur la Religion en URSS (Religious 
Legislation in the USSR) (Paris: Seuil, 1974, in French), pp. 67-71. 

15. Sheila Ostrander and Lynn Schroder, Psychic Discoveries Behind the 
Iron Curtain (Englewood Cliffs, N.J.: Prentice Hall, 1970). 

16. Novie Russkoie Slovo (Neiv Russian Language), New York, July 30, 
1975, in Russian, "Para-Psychology in the USSR," p. 2. 

17. MEW, II, p. 9. 

NOTES/ 141 

18. Bakunin, Works, Vol. Ill, p. 206. 

19. Quoted in Arnold Kiinzli, Karl Marx, a Psychography (Vienna, 
1966), p. 403. 

20. MEW, XXVII, p. 107. 

21. MEW, XXXII, p. 351. 

22. Konrad Low, Why Communism Fascinates (Germany: Deutscher In- 
stitute Verlag, 1983). 

23. Christian News, March 4, 1985. 

Chapter 7 

1. Montgomery Hyde, Stalin (London: Rupert Hart-Davis), pp. 28, 29. 

2. Karl Markus Michel, Politische Katechismen: Volney, Kleist, Hess 
(Political Doctrines: Volney Kleist, Hess) (Frankfurt-am-Main: Insel 
Verlag, 1966); Moses Hess, Red Catechism for the German People, 
pp. 71-73. 

3. Hess, letter of September 2, 1841 to Berthold Auerbach, MEGA, I, i 
(2), p. 261. 

4. Jung, letter of October 18, 1841 to Arnold Ruge, ibid. 

5. Moses Hess, Rome and Jerusalem (New York: Philosophical Library, 
1958), p. 10. 

6. Ibid., p. 15. 

7. Moses Hess, Ausgewahlte Schriften (Selected Works), Rome and Jeru- 
salem (Cologne: Melzer- Verlag, 1962), p. 229. 

8. Ibid., p. 18. 

9. Ibid., p. 27. 

10. Hess, Ausgewahlte Schriften, ibid., pp. 236, 237. 

11. Ibid., p. 308. 

12. Ibid., p. 243. 

13. Ibid., p. 324. 

14. Kommunistisches Bekenntnis in Fragen und Antworten (Communist 
Credo in Questions and Answers), ibid., p. 190. 

15. Die Fine und Game Freiheit (The One and Only Total Freedom), 
ibid., p. 149. 

16. Philosophie der Tat (The Philosophy of Action), ibid., p. 138. 

17. Edmund Silberner, Moses Hess (Leiden: Brill, 1966), p. 31. 

18. Ibid., p. 32. 

19. Ibid., p. 121. 

20. Ibid., p. 421. 

21. Op. cit., Dudko, p. 53. 

22. Op. cit., Silberner, p. 421. 

23. Ibid. 

24. Ibid., p. 418. 

25. Moses Hess, Philosophische Sozialistische Schriften, 13, Ueber das 
Geldwesen (Philosophical Socialist Writings. About the Monetary Sys- 
tem) (Berlin: Akademie- Verlag, 1961, p. 345. 

142 / MARX £> SATAN 

26. Hess, Rome and Jerusalem, ibid., p. 44. 

27. Ibid., p. 10. 

28. Moses Hess, Briefwechsel (Correspondence), letter of December 9, 
1863 to Lassalle (The Hague: Mouton &c Co., 1959), p. 459. 

29. Karl Marx, Das Kapital (The Capital), MEX, XXIII, p. 779. 

30. G. W. F. Hegel, Werke. Fragment uber Volksreligion and Christentum 
(Works. Fragment on Popular Religious Beliefs and Christianity) 
(Frankfurt-am-Main: Suhrkamp Verlag, 1971), I, pp. 35, 36. 

31. U. Steklov, M. A. Bakunin, His Life and Activity (Moscow: Literature 
Publishing House, 1937), Vol. 3, p. 435. 

32. Quoted from The Catechism of the Revolutionist by Dostoyevski in 
his Complete Works, Vol. 12, p. 194. 

33. Ibid., The Demons, Vol. 10, p. 312. 

34. Ibid., p. 322. 

35. Ibid., p. 324. 

36. Volodin, Tchernishevsky, or Netchaiev (Moscow: Koriakin and Plee- 
man, 1976), p. 247. 

37. V Burtsev, During 100 Years: Compendium of the History of Political 
and Social Movements in Russia (London, 1897), p. 94. 

38. Op. cit., Volodin, p. 223. 

39. E. S. Vilenskaia, Revolutionist Underground in Russia (Moscow, 
1965), p. 398. 

40. Volodin, loc. cit. 

41. Tchernishevsky, Complete Works (Moscow, 1939), Vol. 1, p. 8. 

42. Russkaia Misl, November 17, 1983. 

43. Op. cit., Volodin, p. 155. 

44. P. F. De Villemarest, Les Pourvoyeurs du Goulag (Gulag Overseers) 
(Geneva: Famot, 1976, in French), Vol. Ill, pp. 233ff. 

Chapter 8 

1. Dr. Lawrence Pazder, Michelle Remembers (New York: Condon &; 
Littes, 1982). 

2. Selections from Nietzsche (New York: Viking, 1954), p. 600. 

3. Weekly World News, February 2, 1983. 

4. luni Kommunist, Moscow, December 1984. 

5. David Rjazanov, Karl Marx als Denker, Mensch und Revolutionar 
(Karl Marx: Man, Thinker and Revolutionist) (Vienna: Verlag fur 
Literatur und Politik, 1928), pp. 149, 150. 

6. Op. cit., Kiinzli, p. 352. 

7. Moshe Glickson, The Jewish Complex of Karl Marx (New York: 
Herzl Press, Pamphlet No. 20, 1961), p. 40. 

8. Op. cit., Kiinzli, p. 361. 

9. Ibid., pp. 323, 373. 

10. Karl Marx, letter of January 16, 1861 to Lassalle, MEW, XXX, 
p. 578. 

NOTES/ 143 

11. Op. cit., Payne, p. 306. 

12. William Tyndale, Works (Parker So., 1849), quoted by the Oxford 
English Dictionary (Oxford: Clarendon Press, 1933), Vol. VIII, p. 735. 

13. William Shakespeare, Complete Works (Glenview: Scott, Foresman, 
1973), Midsummer Nighfs Dream, Act II, Scene I, 33-34, p. 189. 

14. Svenska Dagbladet (Swedish Daily News), Stockholm, January 17, 
1948, "An Unforgettable Night," by Alexei Stjusev, in Swedish. 

Chapter 9 

1. Op. cit., Solzhenitsyn, Vol. III-IV, p. 10. 

2. Nauka I Religia (Science and Religion), Moscow, December 1976, in 
Russian, Vol. 12, pp. 73-76. 

Chapter 10 

1. Idea, June 3, 1983. 

2. Osservatore Romano, September 17, 1978. 

3. Quoted in Gerhard Zacharias, The Cult of Satan and the Black Mass. 


1. INF of Aide a t Eglise en Detress, April-June 1980.